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ἀγε δή, τίς ἀρχὴ τῶν λόγων γενήσεται κατὰ τὸν κωμῳδιοποιὸν Κηφισόδωρον, ἑταῖρε Τιμόκρατες; συναχθέντων γὰρ ἡμῶν καθ’ ὥραν μετὰ σπουδῆς διὰ τὰ ἐκπώματα ὁ Οὐλπιανός, ἔτι καθημένων ἁπάντων, πρὶν καί τι διαλεχθῆναι ἔφη·

παρὰ μὲν τῷ Ἀδράστῳ, ἄνδρες φίλοι, καθίσαντες οἱ ἀριστεῖς δειπνοῦσιν, ὁ δὲ Πολύιδος ἱερὰ θύων ἐν ὁδῷ παραπορευόμενον τὸν Πετεὼ κατέσχεν καὶ κατακλίνας ἐν τῇ πόᾳ θαλλίαν τε κατακλάσας ἀντὶ 460a τραπέζης παρέθηκε τῶν τυθέντων. καὶ τῷ Αὐτολύκῳ ἐλθόντι ᾽ Ἰθάκης ἐς πίονα δῆμον ᾽ ἡ τροφὸς καθημένῳ δηλονότι—οὕτως γὰρ ἐδείπνουν οἱ τότε τὸν Ὀδυσσέα, φησὶν ὁ ποιητής,

παῖδα νέον γεγαῶτα κιχήσατο θυγατέρος ἧς,
τὸν ῥὰ οἱ Εὐρύκλεια φίλοις ἐπὶ γούνασι θῆκε
παυομένῳ δόρποιο·

ἐκάθισεν ἐπὶ τῶν γονάτων καὶ οὐχὶ παρὰ τοῖς γόνασιν ἔστησεν. ἡμεῖς δ’ οὖν μὴ διατρίβωμεν, ἀλλ’ ἤδη κατακλινώμεθα, ἵν’ ἡμῖν ὁ Πλούταρχος 460b περὶ ὧν ἐπαγγέλλεται ποτηρίων ἀποδοὺς τὸν λόγον καὶ τὰς κύλικας πλήρεις ἅπασι προπίῃ.

ποτήρια δὲ πρῶτον οἶδα ὀνομάσαντα τὸν Ἀμόργιον ποιητὴν Σιμωνίδην ἐν Ἰάμβοις οὕτως·

ἀπὸ τράπεζαν εἷλεν ᾗ ποτήρια

καὶ ὁ τὴν Ἀλκμαιωνίδα δὲ ποιήσας φησίν

νέκυς δὲ χαμαιστρώτου ἐπὶ τείνας
εὐρείης στιβάδος παρέθηκ’ αὐτοῖσι θάλειαν
δαῖτα ποτήριά τε, στεφάνους δ’ ἐπὶ κρασὶν ἔθηκεν.

ἅπερ ὠνομάσθη ἀπὸ τῆς πόσεως, ὡς τὸ ἔκπωμα 460c οἱ , Ἀττικοί ἐπεὶ ὑδροποτεῖν καὶ οἰνοποτεῖν λέγουσιν. Ἀριστοφάνης ἐν Ἱππεῦσιν

γαμφηλαῖσι δράκοντα κοάλεμον αἱματοπώτην.

κἀν τῷ αὐτῷ δὲ ἔφη·

πολλῷ γ’ ὁ Βάκις διεχρῆτο τῷ ποτηρίῳ.

καὶ Φερεκράτης ἐν Τυραννίδι·

ἡ δὲ κρείττων ἡ μί’ ἐστὶ χιλίων ποτηρίων,

ὁ δὲ Ἀνακρέων ἔφη·

οἰνοπότης δὲ πεποίημαι.

ἔστι δὲ τὸ ῥῆμα καὶ παρὰ τῷ ποιητῇ· οἰνοποτάζων 460d γὰρ εἴρηκε. καὶ Σαπφὼ δ’ ἐν τῷ β ἔφη·

πολλὰ δ’ ἀνάριθμα ποτήρια
κἀλέφαις.

καὶ Ἀλκαῖος·

ἐκ δὲ ποτήριον
πώνης Διννομένῃ παρίσδων.

τιμᾶται δὲ καὶ ἐν Ἀχαίᾳ Δημήτηρ ποτηριοφόρος κατὰ τὴν Ἀνθέων χῶραν, ὡς Αὐτοκράτης ἱστορεῖ ἐν β Ἀχαϊκῶν.

ἄξιον δὲ εἶναι νομίζω ζητῆσαι ὑμᾶς πρὸ τοῦ καταλόγου τῶν ποτηρίων, ὧν πλῆρές ἐστι τὸ κυλικεῖον τοδὶ εἴρηται γὰρ οὕτως ἡ τῶν ποτηρίων σκευοθήκη παρἈριστοφάνει μὲν ἐν Γεωργοῖς· 460e

ὥσπερ κυλικείου τοὐθόνιον προπέπταται.

ἔστι καὶ παρὰ Ἀναξανδρίδῃ ἐν Μελιλώτῳ. Εὔβουλος δ’ ἐν Λήδᾳ·

ὡσπερεὶ σπονδὴν διδοὺς
ἐν τῷ κυλικείῳ συντέτριφε τὰ ποτήρια.

κἀν Ψαλτρίᾳ δ’ ἔφη·

τὰ κυλικεῖα δὲ
ἐξεῦρεν ἡμῖν.

ἐν δὲ Σεμέλῃ ἢ Διονύσῳ·

Ἑρμῆς ὁ Μαίας λίθινος, ὃν προσεύγμασιν
ἐν τῷ κυλικείῳ λαμπρὸν ἐκτετριμμένον

460f Κρατῖνος δ’ ὁ νεώτερος ἐν Χείρωνι·

πολλοστῷ δ’ ἔτει
ἐκ τῶν πολεμίων οἴκαδ’ ἥκω, συγγενεῖς
καὶ φράτερας καὶ δημότας εὑρὼν μόλις
εἰς τὸ κυλικεῖον ἐνεγράφην, Ζεὺς ἔστι μοι
ἑρκεῖος, ἔστι φρατέριος, τὰ τέλη τελῶ.
ἄξιον

δ’ ἐστὶ ζητῆσαι εἰ οἱ ἀρχαῖοι μεγάλοις ἔπινον ποτηρίοις. Δικαίαρχος μὲν γὰρ ὁ Μεσσήνιος, 461a ὁ Ἀριστοτέλους μαθητής, ἐν τῷ περὶ Ἀλκαίου μικροῖς φησιν αὐτοὺς ἐκπώμασι κεχρῆσθαι καὶ ὑδαρέστερον πεπωκέναι. χαμαιλέων δ’ ὁ Ἡρακλεώτης ἐν τῷ περὶ Μέθης, εἴ γε τῆς φωνῆς μνημονεύω, φησὶν ᾽ εἰ δὲ οἱ ταῖς ἐξουσίαις χρώμενοι καὶ τῷ πλουτεῖν προτιμῶσι τὴν μέθην ταύτην· οὐδὲν θαυμαστόν, οὐκ ἔχοντες γὰρ ἑτέραν ἡδονὴν ταύτης καλλίω οὐδὲ μᾶλλον εὐχερῆ 461b καταφεύγουσιν εἰκότως ἐπὶ τὸν οἶνον. ὅθεν δὴ καὶ τὰ μεγάλα τῶν ἐκπωμάτων ἐπιχώρια γέγονε τοῖς δυνάσταις. οὐ γὰρ παλαιὸν οὐδὲ τοῦτὸ γέ ἐστι παρὰ τοῖς Ἕλλησιν, ἀλλὰ νεωστὶ εὑρέθη, πεμφθὲν ἐκ τῶν βαρβάρων, ἐκεῖνοι γάρ ἀπεστερημένοι τῆς παιδείας ὁρμῶσιν ἐπὶ τὸν πολὺν οἶνον καὶ πορίζονται τροφὰς περιέργους καὶ παντοίας, ἐν δὲ τοῖς περὶ τὴν Ἑλλάδα τόποις οὔτ’ ἐν γραφαῖς οὔτ’ ἐπὶ τῶν πρότερον εὑρήσομεν ποτήριον εὐμέγεθες εἰργασμένον πλὴν τῶν ἐπὶ τοῖς ἡρωικοῖς. τὸ γὰρ ῥυτὸν ὀνομαζόμενον μόνοις τοῖς ἥρωσιν ἀπεδίδοσαν. ὃ καὶ δόξει τισὶν ἔχειν ἀπορίαν, εἰ 461c μή τις ἄρα φήσειε διὰ τὴν ὀξύτητα τῆς ἐπιφανείας τῶν δαιμόνων καταδειχθῆναι τοῦτο. χαλεποὺς γὰρ καὶ πλήκτας τοὺς ἥρωας νομίζουσι καὶ μᾶλλον νύκτωρ ἢ μεθ’ ἡμέραν. ὅπως οὖν μὴ διὰ τὸν τρόπον, ἀλλὰ διὰ τὴν μέθην φαίνωνται τοιοῦτοι, δημιουργοῦσιν αὐτοὺς πίνοντας ἐκπώμασι μεγάλοις. καί μοι δοκοῦσι λέγειν οὐ κακῶς οἱ φάσκοντες τὸ μέγα ποτήριον φρέαρ ἀργυροῦν εἶναι.᾽ ἐν τούτοις ἀγνοεῖν ἔοικεν ὁ Χαμαιλέων ὅτι οὔκ ἐστι μικρὸν 461d τὸ παρ’ Ὁμήρῳ διδόμενον τῷ Κύκλωπι ὑπ’ ᾽ Ὀδυσσέως κισσύβιον. οὐ γὰρ ἂν τρὶς πιὼν οὕτως κατηνέχθη ὑπὸ μέθης τηλικοῦτος ὤν. ἦν οὖν καὶ τότε μεγάλα ποτήρια, εἰ μὴ αἰτιάσεταί τις τὴν δύναμιν τοῦ οἴνου, ἣν αὐτὸς Ὅμηρος ἐξηγήσατο, ἢ τὸ ἄηθες τῆς πόσεως τοῦ Κύκλωπος, ἐπεὶ τὰ πολλὰ ἐγαλακτοπότει. ἢ τάχα καὶ βαρβαρικὸν ἦν τὸ ἔκπωμα, εἴπερ μέγα ἦν, ἐκ τῆς τῶν Κικόνων εἰλημμένον λείας, τί οὖν ἔχομεν λέγειν περὶ τοῦ Νέστορος ποτηρίου, ὃ μόλις ἂν νέος βαστάσαι ἴσχυσεν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρε; 461e περὶ οὗ καὶ αὐτοῦ διδάξει τι ἡμᾶς ὁ Πλούταρχος. ὥρα οὖν κατακλίνεσθαι.

καὶ κατακλιθέντων

ἀλλὰ μήν,

ὁ Πλούταρχος ἔφη,

κατὰ τὸν Φλιάσιον ποιητὴν Πρατίναν,

οὐ γᾶν αὐλακισμέναν ἀρῶν, ἀλλ’ ἄσκαφον ματεύων,

κυλικηγορήσων ἔρχομαι, οὐ τῶν Κυλικράνων εἷς ὑπάρχων, οὓς χλευάζων Ἕρμιππος ὁ κωμῳδιοποιὸς ἐν τοῖς Ἰάμβοις φησὶν

εἰς τὸ Κυλικράνων βαδίζων σπληνόπεδον ἀφικόμην·
εἶδον οὖν τὴν Ἡράκλειαν καὶ μάλ’ ὡραίαν πόλιν.

Ἡρακλεῶται δ’ εἰσὶν οὗτοι οἱ ὑπὸ τῇ Οἴτῃ κατοικοῦντες, 461f ὥς φησι Νίκανδρος ὁ Θυατειρηνός, ὀνομασθῆναι φάσκων αὐτοὺς ἀπό τινος Κύλικος γένος Λυδοῦ, ἑνὸς τῶν Ἡρακλεῖ συστρατευσαμένων. μνημονεύει δ’ αὐτῶν καὶ Σκυθῖνος ὁ Τήιος ἐν τῇ ἐπιγραφομένῃ Ἱστορίῃ λέγων οὕτως· ᾽ Ἡρακλῆς λαβὼν Εὔρυτον καὶ τὸν υἱὸν ἔκτεινε φόρους 462a πρήσσοντας παρ’ Εὐβοέων. καὶ Κυλικρῆνας ὁ ἐξεπόρθησε λῃζομένους καὶ αὐτόθι πόλιν ἐδείματο ʽ Ἡράκλειαν τὴν Τρηχινίαν καλεομένην., Πολέμων δ’ ἐν τῷ πρώτῳ τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονόν φησιν οὕτως· ᾽ τῆς δ’ Ἡρακλείας τῆς ὑπὸ τὴν Οἴτην καὶ Τραχῖνος τῶν οἰκητόρων μεθ’ Ἡρακλέους τινὲς ἀφικόμενοι ἐκ Λυδίας Κυλικρᾶνες, οἱ δ’ Ἀθαμᾶνες, ἀφ’ ὧν οἱ τόποι διαμένουσιν· οἷς οὐδὲ τῆς πολιτείας μετέδοσαν οἱ Ἡρακλεῶται συνοικοῦσιν, ἀλλοφύλους ὑπολαβόντες. Κυλικρᾶνες δὲ λέγονται ὅτι τοὺς ὤμους κεχαραγμένοι κύλικας ἦσαν.᾽

οἶδα δὲ καὶ Ἑλλάνικον ἐν Ἐθνῶν Ὀνομασίαις 462b λέγοντα ὅτι Λιβύων τῶν Νομάδων τινὲς οὐδὲν ἄλλο κέκτηνται ἢ κύλικα καὶ μάχαιραν καὶ ὑδρίαν, καὶ ὅτι οἰκίας ἔχουσιν ἐξ ἀνθερίκου πεποιημένας μικρὰς ὅσον σκιᾶς ἕνεκα, ἃς καὶ περιφέρουσιν ὅπου ἂν πορεύωνται, πολλοῖς δὲ καὶ ὁ ἐν Ἰλλυριοῖς τόπος διαβόητός ἐστιν ὁ καλούμενος Κύλικες, παρ’ ᾧ ἐστι τὸ Κάδμου καὶ Ἁρμονίας μνημεῖον, ὡς ἱστορεῖ Φύλαρχος ἐν τῇ δευτέρᾳ καὶ εἰκοστῇ τῶν Ἱστοριῶν. καὶ Πολέμων δ’ ἐν τῷ περὶ τοῦ Μορύχου ἐν Συρακούσαις φησὶν ἐπ’ ἄκρᾳ τῇ νήσῳ πρὸς τῷ Γῆς ι Ὀλυμπίας ἱερῷ ἐκτὸς τοῦ τείχους 462c ἐσχάραν τινὰ εἶναι, ἀφ’ ἧς, φησί, τὴν κύλικα ναυστολοῦσιν ἀναπλέοντες μέχρι τοῦ γενέσθαι τὴν ἐπὶ τοῦ νεὼ τῆς Ἀθηνᾶς ἀόρατον ἀσπίδα· καὶ οὕτως ἀφιᾶσιν εἰς τὴν θάλασσαν κεραμέαν κύλικα, καθέντες εἰς αὐτὴν ἄνθεα καὶ κηρία καὶ λιβανωτὸν ἄτμητον καὶ ἄλλα ἄττα μετὰ τούτων ἀρώματα.
ὁρῶν

οὖν ὑμῶν καὶ αὐτὸς τὸ συμπόσιον κατὰ τὸν Κολοφώνιον Ξενοφάνη πλῆρες ὂν πάσης θυμηδίας

νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων 462d
καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους,
ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει·
κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης·
ἄλλος δ’ οἶνος ἕτοιμος, ὃς οὔποτέ φησι προδώσειν,
μείλιχος ἐν κεράμοις, ἄνθεος ὀζόμενος·
ἐν δὲ μέσοις ἁγνὴν ὀδμὴν λιβανωτὸς ἵησι·
ψυχρὸν δ’ ἐστὶν ὕδωρ καὶ γλυκὺ καὶ καθαρόν. 462e
πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα
τυροῦ καὶ μέλιτος πίονος ἀχθομένη ·
βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται,
μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη.
χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας
εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις·
σπείσαντας τε καὶ εὐξαμένους τὰ δίκαια δύνασθαι 462f
πρήσσειν ταῦτα γὰρ ὦν ὁ ἐστι προχειρότερον ·
οὐχ ὕβρις πίνειν δ’ ὁπόσον κεν ἔχων ἀφίκοιο
οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος.
ἀνδρῶν δ’ αἰνεῖν τοῦτον ὃς ἐσθλὰ πιὼν ἀναφαίνῃ
ὡς οἱ μνημοσύνη, καὶ τόνος ἀμφ’ ἀρετῆς.
οὔτι μάχας διέπειν Τιτήνων οὐδὲ Γιγάντων
οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων,
ἢ στάσιας σφεδανάς, τοῖς οὐδὲν χρηστὸν ἔνεστι, 463a
θεῶν δὲ προμηθείην αἰὲν ἔχειν ἀγαθόν·

καὶ ὁ χαρίεις δ’ Ἀνακρέων φησίν·
οὐ φιλέω ὃς κρητῆρι παρὰ πλέῳ οἰνοποτάζων
νείκεα καὶ πόλεμον δακρυόεντα λέγει,
ἀλλ’ ὅστις Μουσέων τε καὶ ἀγλαὰ δῶρ’ Ἀφροδίτης
συμμίσγων ἐρατῆς μνῄσκεται εὐφροσύνης.

καὶ Ἴων δὲ ὁ Χῖός φησιν· 463b

χαιρέτω ἡμέτερος βασιλεύς, σωτήρ τε πατήρ τε·
ἡμῖν δὲ κρητῆρ’ οἰνοχόοι θέραπες
κιρνάντων προχύταισιν ἐν ἀργυρέοις, ὁ δὲ χρυσοῦ
δεῖνον ἔχων χειροῖν ἱζέτω εἰς ἔδαφος.
σπένδοντες δ’ ἁγνῶς Ἡρακλέι τ’ Ἀλκμήνῃ τε,
Προκλέι Περσείδαις τ᾽, ἐκ Διὸς ἀρχόμενοι, 463c
πίνωμεν, παίζωμεν, ἴτω διὰ νυκτὸς ἀοιδή,
ὀρχείσθω τις, ἑκὼν δ’ ἄρχε φιλοφροσύνης.
ὅντινα δ’ εὐειδὴς μίμνει θήλεια πάρευνος,
κεῖνος τῶν ἄλλων κυδρότερον πίεται.
ἐποιοῦντο

δὲ καὶ οἱ ἑπτὰ καλούμενοι σοφοὶ συμποτικὰς ὁμιλίας.

παραμυθεῖται γὰρ ὁ οἶνος καὶ τὴν τοῦ γήρως δυσθυμίαν

φησὶ Θεόφραστος ἐν τῷ περὶ Μέθης.

διόπερ συνιοῦσι καὶ ἡμῖν ἐπὶ τὰς Διονυσιακὰς ταύτας λαλιὰς οὐδεὶς ἂν εὐλόγως φθονήσαι νοῦν ἔχων, κατὰ τοὺς Ἀλέξιδος Ταραντίνους,

οἳ τῶν πέλας 463d
οὐδέν’ ἀδικοῦμεν οὐδέν. ἆρ’ οὐκ οἶσθ’ ὅτι
τὸ καλούμενον ζῆν τοῦτο διατριβῆς χάριν
ὄνομ’ ἐστίν, ὑποκόρισμα τῆς ἀνθρωπίνης
μοίρας; ἐγὼ γάρ, εἰ μὲν εὖ τις ἢ κακῶς
φήσει με κρίνειν, οὐκ ἔχοιμ’ ἄν σοι φράσαι·
ἔγνωκα δ’ οὖν οὕτως ἐπισκοπούμενος
εἶναι μανιώδη πάντα τἀνθρώπων ὅλως,
ἀποδημίας δὲ τυγχάνειν ἡμᾶς ἀεὶ
τοὺς ζῶντας, ὥσπερ εἰς πανήγυρίν τινα
ἀφειμένους ἐκ τοῦ θανάτου καὶ τοῦ σκότους
εἰς τὴν διατριβὴν εἰς τὸ φῶς τε τοῦθ’ ὃ δὴ 463e
ὁρῶμεν. ὃς δ’ ἂν πλεῖστα γελάσῃ καὶ πίῃ
καὶ τῆς Ἀφροδίτης ἀντιλάβηται τὸν χρόνον
τοῦτον ὃν ἀφεῖται, καὶ Τύχης ἐράνου τινός,
πανηγυρίσας ἥδιστ’ ἀπῆλθεν οἴκαδε.

καὶ κατὰ τὴν καλὴν οὖν Σαπφὼ ·

ἐλθέ, Κύπρι,
χρυσίαισιν ἐν κυλίκεσσιν ἁβρῶς
συμμεμιγμένον θαλίαισι νέκταρ
οἰνοχοοῦσα

τούτοις τοῖς ἑταίροις ἐμοῖς τε καὶ σοῖς.

πρὸς οὓς λεκτέον ὅτι τρόποι εἰσὶ πόσεων κατὰ πόλεις ἴδιοι, ὡς Κριτίας παρίστησιν ἐν τῇ Λακεδαιμονίων Πολιτείᾳ διὰ τούτων· ὁ μὲν Χῖος καὶ 463f Θάσιος ἐκ μεγάλων κυλίκων ἐπιδέξια, ὁ δὲ Ἀττικὸς ἐκ μικρῶν ἐπιδέξια, ὁ δὲ Θετταλικὸς ἐκπώματα προπίνει ὅτῳ ἂν βούλωνται μεγάλα. Λακεδαιμόνιοι δὲ τὴν παρ’ αὑτῷ ἕκαστος πίνει, ὁ δὲ παῖς ὁ οἰνοχόος ὅσον ἂν ἀποπίῃ. τοῦ δ’ ἐπιδέξια πίνειν μνημονεύει καὶ Ἀναξανδρίδης ἐν Ἀγροίκοις οὕτως ι

464a τίνα δὴ παρεσκευασμένοι
πίνειν τρόπον ἐστὲ νυνί, λέγεθ᾽. β. ὅντινα τρόπον
ἡμεῖς; τοιοῦτον οἷον ἂν καὶ σοὶ δοκῇ.
α. βούλεσθε δήπου τὸν ἐπιδέξι᾽, ὦ πάτερ,
λέγειν ἐπὶ τῷ πίνοντι. β. τὸν ἐπιδέξια
λέγειν; Ἄπολλον, ὡσπερεὶ τεθνηκότι.

παραιτητέον δ’ ἡμῖν τὰ κεράμεα ποτήρια, καὶ γὰρ Κτησίας ᾽ παρὰ Πέρσαις φησίν, ᾽ ὃν ἂν βασιλεὺς ἀτιμάσῃ, κεραμέοις ποτηρίοις ὁ χρῆται Χοιρίλος δ’ ὁ ἐποποιός φησι·

χερσὶν ἔχω κολοβὸν κύλικος τρύφος ἀμφὶς ἐαγός, 464b
ἀνδρῶν δαιτυμόνων ναυάγιον, οἷά τε πολλὰ
πνεῦμα Διωνύσοιο πρὸς Ὕβριος ἔκβαλεν ἀκτάς.

ἐγὼ δ’ εὖ οἶδα ὅτι ἥδιστα πολλάκις ἐστὶ τὰ κεράμεα ἐκπώματα, ὡς καὶ τὰ παρ’ ἡμῖν ἐκ τῆς Κόπτου καταγόμενα· μετὰ γὰρ ἀρωμάτων συμφυραθείσης 464c τῆς γῆς ὀπτᾶται. καὶ Ἀριστοτέλης δὲ ἐν τῷ περὶ Μέθης ᾽ αἱ Ῥοδιακαί φησί, ᾽ προσαγορευόμεναι χυτρίδες διά τε τὴν ἡδονὴν εἰς τὰς μέθας παρεισφέρονται καὶ διὰ τὸ θερμαινομένας τὸν οἶνον ἧττον ποιεῖν μεθύσκειν. σμύρνης γὰρ καὶ σχοίνου καὶ τῶν τοιούτων ἑτέρων εἰς ὕδωρ ἐμβληθέντων ἕψονται καὶ παραχεόντων εἰς τὸν οἶνον ἧττον μεθύσκουσιν κἀν ἄλλῳ δὲ μέρει φησὶν ᾽ αἱ Ῥοδιακαὶ χυτρίδες γίνονται σμύρνης, σχοίνου, ἀνήθου, κρόκου, βαλσάμου, ἀμώμου, κινναμώμου 464d συνεψηθέντων· ἀφ’ ὧν τὸ γινόμενον τῷ οἴνῳ παραχυθὲν οὕτω μέθας ἵστησιν ὥστε καὶ τῶν ἀφροδισίων παραλύειν τὰ πνεύματα πέττον.᾽

οὐ δεῖ οὖν ἡμᾶς ἐκμανῶς πίνειν ἀποβλέποντας εἰς τὸ πλῆθος τῶν καλῶν τούτων καὶ παντοδαπῶν κατὰ τὰς τέχνας ἐκπωμάτων. τὴν δὲ μανίαν τοὺς πολλούς φησιν ὁ Χρύσιππος ἐν τῇ Εἰσαγωγῇ, τῇ περὶ ἀγαθῶν καὶ κακῶν Πραγματείᾳ, τοῖς πλείστοις προσάπτειν. καλεῖσθαι γοῦν τὴν μὲν γυναικομανίαν, τὴν δ’ ὀρτυγομανίαν. ‘τινὲς δὲ καὶ δοξομανεῖς καλοῦσι 464e τοὺς φιλοδόξους, καθάπερ τοὺς φιλογύνας γυναικομανεῖς καὶ τοὺς φιλόρνιθας ὀρνιθομανεῖς, τὸ αὐτὸ σημαινόντων τῶν ὀνομάτων τούτων, ὥστε καὶ τὰ λοιπὰ μὴ ἀλλοτρίως καλεῖσθαι τὸν τρόπον τοῦτον, καὶ γὰρ ὁ φίλοψος καὶ ὁ ὀψοφάγος οἷον ὀψομανής ἐστι καὶ ὁ φίλοινος οἰνομανὴς καὶ ὡσαύτως ἐπὶ τῶν ὁμοίων, οὐκ ἀλλοτρίως τῆς μανίας κειμένης ἐπ’ αὐτοῖς ὡς ἁμαρτάνουσι μανικῶς καὶ τῆς ἀληθείας ἐπὶ πλεῖον ἀπαρτωμένοις.’

ἡμεῖς οὖν, ὡς καὶ παρἈθηναίοις ἐγίνετο, ἅμα ἀκροώμενοι τῶν γελωτοποιῶν τούτων καὶ μίμων, ἔτι δὲ τῶν 464f ἄλλων τεχνιτῶν ὑποπίνωμεν. λέγει δὲ περὶ τούτων ὁ Φιλόχορος οὑτωσί· ᾽ Ἀθηναῖοι τοῖς Διονυσιακοῖς ἀγῶσι τὸ μὲν πρῶτον ἠριστηκότες καὶ πεπωκότες ἐβάδιζον ἐπὶ τὴν θέαν καὶ ἐστεφανωμένοι ἐθεώρουν, παρὰ δὲ τὸν ἀγῶνα πάντα οἶνος αὐτοῖς ᾠνοχοεῖτο καὶ τραγήματα παρεφέρετο, καὶ τοῖς χοροῖς εἰσιοῦσιν ἐνέχεον πίνειν καὶ διηγωνισμένοις ὅτ’ ἐξεπορεύοντο ἐνέχεον πάλιν μαρτυρεῖν δὲ τούτοις καὶ Φερεκράτη τὸν κωμικόν, ὅτι μέχρι τῆς καθ’ ἑαυτὸν ἡλικίας οὐκ ἀσίτους εἶναι τοὺς θεωροῦντας.᾽ 465a Φανόδημος δὲ πρὸς τῷ ἱερῷ φησι τοῦ ἐν Λίμναις Διονύσου τὸ γλεῦκος φέροντας τοὺς Ἀθηναίους ἐκ τῶν πίθων τῷ θεῷ κιρνάναι, εἶτ’ αὐτοὺς προσφέρεσθαι· ὅθεν καὶ Λιμναῖον κληθῆναι τὸν Διόνυσον, ὅτι μιχθὲν τὸ γλεῦκος τῷ ὕδατι τότε πρῶτον ἐπόθη κεκραμένον. διόπερ ὀνομασθῆναι τὰς Νύμφας καὶ τιθήνας τοῦ Διονύσου, ὅτι τὸν οἶνον αὐξάνει τὸ ὕδωρ κιρνάμενον. ἡσθέντες οὖν τῇ κράσει ἐν ᾠδαῖς ἔμελπον τὸν Διόνυσον, χορεύοντες καὶ ἀνακαλοῦντες Εὐανθῆ καὶ Διθύραμβον καὶ 465b Βακχευτὰν καὶ Βρόμιον. καὶ [ Θεόφραστος δ’ ἐν τῷ περὶ Μέθης φησὶν ὅτι ᾽ τοῦ Διονύσου τροφοὶ αἱ Νύμφαι κατ’ ἀλήθειαν. αἱ γὰρ ἄμπελοι πλεῖστον ὑγρὸν χέουσι τεμνόμεναι καὶ κατὰ φύσιν δακρύουσι. διόπερ καὶ Εὐριπίδης ἕνα τῶν τοῦ Ἡλίου ἵππων φησὶν εἶναι

Βακχίου φιλανθέος
αἴθοπα πεπαίνοντ’ ὀρχάτους ὀπωρινούς·
ἐξ οὗ βροτοὶ καλοῦσιν οἶνον αἴθοπα.

καὶ Ὀδυσσεὺς ὤπασεν

μελιηδέα οἶνον ἐρυθρόν, 465c
ἓν δέπας ἐμπλήσας, ὕδατος δ’ ἀνὰ εἴκοσι μέτρα
χεῦ’· ὀδμὴ δ’ ἡδεῖα ἀπὸ κρητῆρος ὀδώδει.

Τιμόθεος δ’ ἐν Κύκλωπι·

ἔγχευε δὲ ἓν μὲν δέπας κίσσινον μελαίνας
σταγόνος ἀμβρότας ἀφρῷ βρυάζον
εἴκοσιν δὲ μέτρ’ ἐνέχευ᾽, ἀνέμισγε
δ’ αἷμα Βακχίου νεορρύτοισι δακρύοισι Νυμφᾶν.

οἶδα δέ τινας, ἄνδρες θιασῶται, καὶ μέγα φρονήσαντας οὐχ οὕτως ἐπὶ πλούτῳ ὡς ἐπὶ τῷ κεκτῆσθαι πολλὰ ἐκπώματα ἀργυρᾶ τε καὶ χρυσᾶ. 465d ὧν εἷς ἐστι καὶ Πυθέας ὁ Ἀρκὰς ἐκ Φιγαλείας, ὃς καὶ ἀποθνῄσκων οὐκ ὤκνησεν ὑποθέσθαι τοῖς οἰκείοις ἐπιγράψαι αὐτοῦ τῷ μνήματι τάδε· Πυθέα μνῆμα τόδ’ ἔστ᾽, ἀγαθοῦ καὶ σώφρονος ἀνδρός,

ὃς κυλίκων ἔσχεν πλῆθος ἀπειρέσιον

ἀργυρέων χρυσοῦ τε καὶ ἠλέκτροιο φαεινοῦ,

τῶν προτέρων πάντων πλείονα πασάμενος.

τοῦτο δ’ ἱστορεῖ Ἁρμόδιος ὁ Λεπρεάτης ἐν τῷ 465e περὶ τῶν κατὰ Φιγάλειαν Νομίμων. Ξενοφῶν δ’ ἐν ὀγδόῳ Παιδείας περὶ Περσῶν λέγων γράφει καὶ ταῦτα· ᾽ καὶ μὴν ἐκπώματα ἢν μὲν ὡς πλεῖστα ἔχωσιν, τούτῳ καλλωπίζονται· ἢν δ’ ἐξ ἀδίκων φανερῶς ᾖ μεμηχανημένα, οὐδὲν τούτῳ αἰσχύνονται. πολὺ γὰρ ηὔξηται ἐν αὐτοῖς ἡ ἀδικία τε καὶ αἰσχροκέρδεια· ὁ δὲ Οἰδίπους δι’ ἐκπώματα τοῖς υἱοῖς κατηράσατο, ὡς ὁ τὴν κυκλικὴν Θηβαίδα πεποιηκώς φησιν, ὅτι αὐτῷ παρέθηκαν ἔκπωμα ὃ ἀπηγορεύκει, λέγων οὕτως· 465f

αὐτὰρ ὁ διογενὴς ἥρως ξανθὸς Πολυνείκης
πρῶτα μὲν Οἰδιπόδῃ καλὴν παρέθηκε τράπεζαν
ἀργυρέην Κάδμοιο θεόφρονος αὐτὰρ ἔπειτα
χρύσεον ἔμπλησεν καλὸν δέπας ἡδέος οἴνου,
αὐτὰρ ὅ γ’ ὡς φράσθη παρακείμενα πατρὸς ἑοῖο
τιμήεντα γέρα, μέγα οἱ κακὸν ἔμπεσε θυμῷ, 466a
αἶψα δὲ παισὶν ἑοῖσι μετ᾽ ἀμφοτέροισιν ἐπαρὰς
ἀργαλέας ἠρᾶτο θεῶν δ’ οὐ λάνθαν’ Ἐρινύν,
ὡς οὒ οἱ πατρώι’ ἐνηέι ἐν φιλότητι
δάσσαιντ᾽, ἀμφοτέροισι δ’ αἰεὶ πόλεμοί τε μάχαι τε
Καικίλιος

δὲ ὁ ῥήτωρ ὁ ἀπὸ Καλῆς ἀκτῆς ἐν τῷ

περὶ Ἱστορίας Ἀγαθοκλέα φησὶ τὸν τύραννον ἐκπώματα χρυσᾶ ἐπιδεικνύντα τοῖς ἑταίροις φάσκειν, ἐξ ὧν ἐκεράμευσε κατεσκευακέναι ταῦτα. 466b ὁ δὲ παρὰ Σοφοκλεῖ ἐν τοῖς Λαρισαίοις Ἀκρίσιος καὶ αὐτὸς ἐκπώματα ὅσα πλεῖστα εἶχεν, ὥς φησιν ὁ τραγικός

πολὺν δ’ ἀγῶνα πάγξενον κηρύσσεται,
χαλκηλάτους λέβητας ἐκτιθεὶς φέρειν
καὶ κοῖλα χρυσόκολλα καὶ πανάργυρα
ἐκπώματ᾽, εἰς ἀριθμὸν ἑξήκοντα δίς.

Ποσειδώνιος δ’ ἐν ι ς τῶν Ἱστοριῶν Λυσίμαχόν φησι τὸν Βαβυλώνιον, καλέσαντα ἐπὶ δεῖπνον Ἵμερον τὸν τυραννήσαντα οὐ μόνον Βαβυλωνίων ἀλλὰ καὶ Σελευκέων μετὰ τριακοσίων, μετὰ τὸ 466c τὰς τραπέζας ἀρθῆναι τετράμνουν ἑκάστῳ τῶν τριακοσίων ἔκπωμα δοῦναι ἀργυροῦν, καὶ σπονδοποιησάμενον προπιεῖν ἅμα πᾶσιν καὶ ἀποφέρεσθαι ἔδωκε τὰ ποτήρια. Ἀντικλείδης δ’ ὁ Ἀθηναῖος ἐν τῷ ς Νόστων περὶ Γρᾶ - διηγούμενος τοῦ τὴν ἀποικίαν εἰς Λέσβον στείλαντος σὺν ἄλλοις βασιλεῦσι, καὶ ὅτι χρησμὸς ἦν αὐτοῖς δηλώσας καθεῖναι διαπλέοντας τῷ Ποσειδῶνι εἰς τὸ πέλαγος παρθένον, γράφει καὶ ταῦτα· ᾽ μυθολογοῦσι, δὲ τῶν ἐν Μηθύμνῃ τινὲς περὶ τῆς ἀφεθείσης εἰς τὴν θάλασσαν παρθένου καὶ φασὶν 466d ἐρασθέντα αὐτῆς τῶν ἡγεμόνων τινά, ᾧ ἦν τοὔνομα Ἔναλος, ἐκκολυμβῆσαι βουλόμενον ἀνασῶσαι τὴν παιδίσκην. τότε μὲν οὖν ὑπὸ κύματος αὐτοὺς ἀμφοτέρους κρυφθέντας ἀφανεῖς γενέσθαι, χρόνῳ δ’ ὕστερον ἤδη τῆς Μηθύμνης οἰκουμένης παραγενέσθαι τὸν Ἔναλον καὶ διηγεῖσθαι τὸν τρόπον, καὶ ὅτι ἡ μὲν παρθένος παρὰ ταῖς Νηρῇσι διέτριβεν, αὐτὸς δὲ τὰς τοῦ Ποσειδῶνος ἔβοσκεν ἵππους· καὶ 781a ποτε κύματος· ἐπιφερομένου μεγάλου συγκολυμβήσαντα 781c αὐτὸν ἐκβῆναι ἔχοντα κύπελλον χρυσοῦ οὕτω θαυμασίου ὡς τὸν παρ᾽· αὐτοῖς αὐτῷ παραβαλλόμενον οὐδὲν διάφορον εἶναι χαλκοῦ.᾽

τιμιώτατον δ’ ἦν πάλαι τὸ τῶν ἐκπωμάτων κτῆμα. Ἀχιλλεύς οὖν ὡς ἐξαίρετόν τι εἶχεν ἀνάθημα δέπας,

οὐδέ τις ἄλλος οὔτ’ ἀνδρῶν πίνεσκεν ἀπ’ αὐτοῦ οὔτε τεῳ σπένδεσκε θεῶν, ὅτε μὴ Διί.

καὶ ὁ Πρίαμος δὲ τόν υἱόν λυτρούμενος τοῖς ἐπισημοτάτοις κειμηλίοις καὶ δέπας δίδωσι περικαλλές. αὐτός γε μήν ὁ Ζεύς τῆς Ἡρακλέουςγενέσεως ἄξιον ἡγεῖται δῶρον Ἀλκμήνῃ δοθῆναι ποτήριον, ὅπερ Ἀμφιτρύωνι εἰκασθεὶς δίδωσιν, 781d

ἁ δ’ ὑποδεξαμένα θαήσατο χρύσεον αἶψα

ποτήριον. τὸν δὲ Ἥλιον ὁ Στησίχορος ποτηρίῳ διαπλεῖν φησι τὸν ᾽ Ὠκεανόν, ᾧ καὶ τὸν Ἡρακλέα περαιωθῆναι ἐπὶ τὰς Γηρυόνου βόας ὁρμῶντα. οἴδαμεν δὲ καὶ τὸ Βαθυκλέους τοῦ Ἀρκάδος ποτήριον, ὃ σοφίας ἆθλον ὁ Βαθυκλῆς τῷ κριθέντι ἀρίστῳ τῶν καλουμένων ζ σοφῶν ἀπέλιπε. τὸ δὲ Νέστορος ποτήριον πολλοὶ κεραμεύουσι· πλεῖστοι γὰρ περὶ αὐτοῦ συνεγράψαντο. καὶ θεοφιλὲς δὲ τὸ ποτήριον

χρυσέοις

γοῦν

δεπάεσσιν ἀλλήλους

δεξιοῦνται. ἐλευθέριον δέ, φησί, καὶ ἐμμελῶς ἐν οἴνῳ διάγειν, μὴ κωθωνιζόμενον μηδὲ Θρᾳκίῳ νόμῳ ἄμυστιν οἰνοποτεῖν, ἀλλὰ τῷ πόματι φάρμακον ὑγείας ἐγκιρνάναι τὸν λόγον. 781e

῝ ῝ Ὅτι διὰ σπουδῆς εἶχον οἱ ἀρχαῖοι ἐγκόλαπτον ἱστορίαν ἔχειν ἐν ἐκπώμασιν. ἐν ταύτῃ δὲ τῇ τέχνῃ εὐδοκίμησαν Κίμων καὶ Ἀθηνοκλῆς. ἐχρῶντο δὲ καὶ λιθοκολλήτοις ἐκπώμασι. Μένανδρος δὲ πού φησι καὶ ποτήριον τορνευτὸν καὶ τορευτά. Ἀντιφάνης·

ἄλλοι δὲ καὶ δὴ βακχίου παλαιγενοῦς
ἀφρῷ σκιασθὲν χρυσοκόλλητον δέπας
μεστὸν κύκλῳ τορευτὸν ἕλκουσι γνάθοις
ὁλκῆς ἀπαύστοις, παντελῶς ἐστραμμένον 781f
τἄνω κάτω δεικνύντες.

φησὶ πρός τινα Νικόμαχος·

ὦ χαῖρε, χρυσόκλυστα καὶ χρυσοῦς ἐμῶν

Φιλιππίδης·

τὰ ποτήρι᾽· ἂν ἴδῃς τὰ παρεσκευασμένα,
ἅπαντα χρυσᾶ, Τρόφιμε, νὴ τὸν Οὐρανόν,
ὑπερήφαν’ ἔργ᾽. ἐγὼ μὲν ἐξέστην ἰδών.
κρατῆρες ἀργυροῖ, κάδοι μείζους ἐμοῦ
ὅτι Παρμενίων συγκεφαλαιούμενος ἐν ταῖς πρὸς

Ἀλέξανδρον Ἐπιστολαῖς τὰ Περσικὰ λάφυρα 782a

ποτηρίων,

φησί,

χρυσῶν σταθμὸς τάλαντα Βαβυλώνια ο γ , μναῖ ν β . ποτηρίων λιθοκολλήτων σταθμὸς τάλαντα Βαβυλώνια ν ς , μναῖ λ δ .

ἔθος δ’ ἦν πρότερον ἐν τῷ ποτηρίῳ ὕδωρ ἐμβάλλεσθαι, μεθ’ ὃ τὸν οἶνον. Ξενοφάνης·

οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον
ἐγχέας , ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.

Ἀνακρέων

φέρ’ ὕδωρ, φέρ’ οἶνον, ὦ παῖ,
φέρε δ’ ἀνθεμεῦντας ἡμῖν
στεφάνους ἔνεικον, ὡς δὴ
πρὸς Ἔρωτα πυκταλίζω.

πρὸ δὲ τούτων Ἡσίοδος·

κρήνης τ’ ἀενάου καὶ πορρύτου, ἥτ’ ἀθόλωτος,
τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου.

Θεόφραστος

ἐπεὶ καὶ τὰ περὶ τὴν κρᾶσιν ἐναντίως 782b εἶχε τὸ παλαιὸν τῷ νῦν παρ’ Ἕλλησιν ὑπάρχοντι. οὐ γὰρ τὸ ὕδωρ ἐπὶ τὸν οἶνον ἐπέχεον, ἀλλ’ ἐπὶ τὸ ὕδωρ τὸν οἶνον, ὅπως ἐν τῷ πίνειν ὑδαρεστέρῳ χρῷντο τῷ ποτῷ καὶ τούτου ποιησάμενοι τὴν ἀπόλαυσιν ἧττον ὀρέγοιντο τοῦ λοιποῦ. καὶ τὸ πλεῖστον δὲ εἰς τοὺς κοττάβους κατανήλισκον.

ἔνδοξοι δὲ τορευταὶ Ἀθηνοκλῆς, Κράτης, Στρατόνικος, Μυρμηκίδης ὁ Μιλήσιος, Καλλικράτης ὁ Λάκων καὶ Μῦς, οὗ εἴδομεν σκύφον Ἡρακλεωτικὸν τεχνικῶς ἔχοντα Ἰλίου ἐντετορευμένην πόρθησιν, ἔχοντα ἐπίγραμμα τόδε·

γραμμὰ Παρρασίοιο, τέχνα Μυός. ἐμμὶ δὲ ἔργον
Ἰλίου αἰπεινᾶς, ἃν ἕλον Αἰακίδαι. 782c

ὅτι κλεινοὶ λέγονται παρὰ Κρησὶν οἱ ἐρώμενοι, σπουδὴ δὲ αὐτοῖς παῖδας ἁρπάζειν καὶ τοῖς καλοῖς παρ’ αὐτοῖς ἄδοξόν ἐστιν ἐραστοῦ μὴ τυχεῖν. καλοῦνται δὲ οἱ ἁρπασθέντες παρασταθέντες. διδόασι δὲ τῷ ἁρπασθέντι στολὴν καὶ βοῦν καὶ ποτήριον ἣν καὶ πρεσβύτεροι γενόμενοι φέρουσιν, ἵνα δῆλοι ὦσι κλεινοὶ γενόμενοι.

ὁρᾷς δ᾽, ὅταν πίνωσιν ἄνθρωποι, τότε
πλουτοῦσι, διαπράττουσι, νικῶσιν δίκας,
εὐδαιμονοῦσιν, ὠφελοῦσι τοὺς φίλους. 782d

αὔξει γὰρ καὶ τρέφει μεγαλύνει τε τὴν ψυχὴν ἡ ἐν τοῖς πότοις διατριβή, ἀναζωπυροῦσα καὶ ἀνεγείρουσα μετὰ φρονήσεως τὸν ἑκάστου νοῦν, ὥς φησιν ὁ Πίνδαρος·

ἁνίκ’ ἀνθρώπων καματώδεες οἴχονται μέριμναι
στηθέων ἔξω, πελάγει δ’ ἐν πολυχρύσοιο πλούτου
πάντες ἴσᾳ νέομεν ψευδῆ πρὸς ἀκτὰν
ὃς μὲν ἀχρήμων, ἀφνεὸς τότε, τοὶ δ’ αὖ πλουτέοντες

εἶτ’ ἐπάγει

ἀέξονται φρένας ἀμπελίνοις τόξοις δαμέντες.

ἀγκύλῃ ποτήριον πρὸς τὴν τῶν κοττάβων παιδιὰν χρήσιμον. Κρατῖνος·

πιεῖν δὲ θάνατος οἶνον ἂν ὕδωρ ἐπῇ.
ἀλλ’ ἴσον ἴσῳ μάλιστ’ ἀκράτου δύο χοᾶς
πίνουσ’ ἀπ’ ἀγκύλης ἐπονομάζουσ᾽· ἅμα
782e ἵησι λάταγας τῷ Κορινθίῳ πέει.

καὶ Βακχυλίδης·

εὖτε τὴν ἀπ᾽· ἀγκύλης ἵησι τοῖς νεανίαις,
λευκὸν ἀντείνασα πῆχυν.

ἐντεῦθεν ἐννοοῦμεν τοὺς παρ’ Αἰσχύλῳ ἀγκυλητοὺς κοττάβους. λέγονται δὲ καὶ δόρατα ἀγκυλητὰ καὶ μεσάγκυλα· ἀλλ’ ἀπὸ ἀγκύλης ἤτοι τῆς δεξιᾶς χειρός, καὶ ἡ κύλιξ δὲ ἡ ἀγκύλη διὰ τὸ ἐπαγκυλοῦν τὴν δεξιὰν χεῖρα ἐν τῇ προέσει. ἦν γὰρ τοῖς παλαιοῖς πεφροντισμένον καλῶς καὶ εὐσχημόνως κότταβον προίεσθαι. καὶ οἱ πολλοὶ ἐπὶ τούτῳ μᾶλλον ἐφρόνουν μέγα ἢ ἐπὶ τῷ εὖ ἀκοντίζειν. ὠνομάσθη οὖν ἀπὸ τοῦ τῆς χειρὸς σχηματισμοῦ, ὃν ποιούμενοι εὐρύθμως ἐρρίπτουν εἰς τὸ κοττάβιον. 782f καὶ οἴκους δὲ ἐπιτηδείους κατεσκεύαζον εἰς ταύτην τὴν παιδιάν.

ὅτι παρὰ Τιμαχίδᾳ Αἰακίς ἡ κύλιξ καλεῖται.
ἄκατος ποτήριον ἐοικὸς πλοίῳ. Ἐπικράτης·
κατάβαλλε τἀκάτια, τὰ κυμβία
αἴρου τὰ μείζω, κεὐθὺ τοῦ καρχησίου
ἄνελκε τὴν γραῦν, τὴν νέαν δ’ ἐπουρίσας
πλήρωσον, εὐτρεπῆ τε τὸν κοντὸν ποοῦ
καὶ τοὺς κάλως ἔκλυε καὶ χάλα πόδα.

783a ἄωτον παρὰ Κυπρίοις τὸ ἔκπωμα, ὡς Πάμφιλος. Φιλίτας δὲ ποτήριον οὖς οὐκ ἔχον.

ἄροκλον ἡ φιάλη παρὰ τῷ Κολοφωνίῳ Νικάνδρῳ.

ἄλεισον καὶ δέπας τὸ αὐτό. Ὅμηρος ἐν Ὀδυσσείᾳ περὶ Πεισιστράτου·

ἐν δ’ οἶνον ἔχευε χρυσείῳ δέπαι.

εἶτα παρακατιὼν τὸ αὐτό·

τούνεκα σοὶ δώσω χρύσειον ἄλεισον.

καὶ ἑξῆς τὸ αὐτὸ πάλιν

δῶκε δὲ Τηλεμάχῳ καλὸν δέπας ἀμφικύπελλον.

φησὶν οὖν Ἀσκληπιάδης ὁ Μυρλεανός·

δοκεῖ μοι φιαλῶδες εἶναι τὸ δέπας· σπένδουσι γὰρ ἐν αὐτῷ. 783b λέγει γοῦν Ὅμηρος δέπας, δι’ οὗ Διὶ μόνῳ σπένδεσκεν Ἀχιλλεύς. καλεῖται δὲ δέπας ἤτοι ὅτι δίδοται πᾶσι τοῖς σπένδειν βουλομένοις εἴτε καὶ τοῖς πίνειν, ἢ ὅτι δύο ὦπας εἶχε· ταῦτα δὲ ἂν εἴη τὰ ὦτα. τὸ δὲ ἄλεισον ἤτοι ἀπὸ τοῦ ἄγαν λεῖον εἶναι ἢ ὅτι ἁλίζεται ἐν αὐτῷ τὸ ὑγρόν. ὅτι δὲ δύο ὦτα εἶχε δῆλον

ἦτοι ὃ καλὸν ἄλεισον ἀναιρήσεσθαι ἔμελλε
χρύσεον ἄμφωτον.

ἀμφικύπελλον δὲ λέγων αὐτὸ οὐδὲν ἄλλο σημαίνει ἢ ὅτι ἦν ἀμφίκυρτον.

Σιληνὸς δὲ ἀμφικύπελλόν φησι τὸ μὴ ἔχον ὦτα. ἄλλοι δὲ τὴν ἀμφὶ ἀντὶ τῆς περὶ εἶναι, ἵν’ ᾖ περίποτον, τὸ πανταχόθεν πίνειν ἐπιτήδειον. Παρθένιος δὲ διὰ τὸ περικεκυρτῶσθαι τὰ ὠτάρια· κυφὸν γὰρ εἶναι τὸ κυρτόν. 783c ἀνίκητος δὲ τὸ μὲν κύπελλὸν φησι φιάλην εἶναι, τὸ δ’ ἀμφικύπελλον ὑπερφίαλον, τὸ ὑπερήφανον καὶ καλόν, εἰ μὴ ἄρα τὸ ποικίλον τῇ κατασκευῇ ἄλεισον θέλει τις ἀκούειν, ἔξω λειότητος ὄν. Πείσανδρος δέ φησιν Ἡρακλέα Τελαμῶνι τῆς ἐπὶ Ἴλιον στρατείας ἀριστεῖον ἄλεισον δοῦναι.

ὅτι ἐστὶ ποτήριον Ἀμαλθείας κέρας καὶ ἐνιαυτὸς καλούμενον.

783d ἄμφωξις ξύλινον ποτήριον ᾧ χρῆσθαι τοὺς ἀγροίκους Φιλίτας φησι, ἀμέλγοντας εἰς αὐτὸ καὶ οὕτως πίνοντας.

ἄμυστις. καλεῖται μὲν οὕτω πόσις τις, ἣν ἔστιν ἀπνευστὶ πίνειν μὴ μύσαντα. καλοῦσι δ’ οὕτω καὶ τὰ ποτήρια ἀφ᾽· ὧν ἔστι πιεῖν εὐμαρῶς. καὶ τὸ ῥῆμα δὲ ἐξημύστισε φασί, τὸ ὑφ’ ἓν πνεῦμα πιεῖν, ὡς ὁ κωμικὸς Πλάτων·

λύσας διαρκῆ στάμνον εὐώδους ποτοῦ
ἵησιν εὐθὺς κύλικος εἰς κοῖλον κύτος· 783e
ἔπειτ’ ἄκρατον κοὐ τεταργανωμένον
ἔπινε κἀξημύστισεν.

ἔπινον δὲ τὴν ἄμυστιν μετὰ μέλους, μεμετρημένου πρὸς ὠκύτητα χρόνου, ὡς Ἀμειψίας·

αὔλει μοι μέλος·
σὺ δ’ ᾆδε πρὸς τήνδ᾽ , ἐκπίομαι δ’ ἐγὼ τέως.
αὔλει σύ, καὶ σὺ τὴν ἄμυστιν λάμβανε.
β. οὐ χρὴ πόλλ’ ἔχειν θνητὸν ἄνθρωπον,
ἀλλ’ ἐρᾶν καὶ κατεσθίειν· σὺ δὲ κάρτα φείδῃ.

Ἀντιγονίς ἔκπωμα ἀπὸ τοῦ βασιλέως Ἀντιγόνου, ὡς ἀπὸ Σελεύκου σελευκὶς , καὶ ἀπὸ Προυσίου Προυσίας.

783f ἀναφαῖα ἡ θερμοποτὶς παρὰ Κρησίν.

ἀρύβαλλος ποτήριον κάτωθεν εὐρύτερον, ἄνω δὲ συνηγμένον, ὡς τὰ συσπαστὰ βαλάντια, ἃ καὶ αὐτὰ διὰ τὴν ὁμοιότητα ἀρυβάλλους τινὲς καλοῦσιν. Ἀριστοφάνης Ἱππεῦσι·

κατασπένδειν κατὰ τῆς κεφαλῆς ἀρυβάλλῳ
ἀμβροσίαν.

οὐ πόρρω δέ ἐστι τοῦ ἀρυστίχου ὁ ἀρύβαλλος, ἀπὸ τοῦ ἀρύτειν καὶ βάλλειν. λέγουσι δὲ καὶ πρόχουν ἄρυστιν. Σοφοκλῆς·

κακὴ κακῶς σὺ πρὸς θεῶν ὀλουμένη, 784a
ἣ τὰς ἀρύστεις ὧδ’ ἔχουσ’ ἐκώμασας.

ἐστὶ δὲ καὶ πόλις Ἰώνων Ἄρυστις.

ἀργυρὶς εἶδος ποτηρίου, οὐ μόνον ἐξ ἀργύρου, Ἀναξίλας·

καὶ πίνειν ἐξ ἀργυρίδων χρυσῶν.

βατιάκιον , λαβρώνιος, τραγέλαφος, πρίστις, ποτηρίων ὀνόματα. Περσικὴ δὲ φιάλη ἡ βατιάκη. Ἀλεξάνδρου δὲ τοῦ βασιλέως ἐν ταῖς Ἐπιστολαῖς ταῖς πρὸς τοὺς ἐν τῇ Ἀσίᾳ σατράπας φέρεταί τις ἐπιστολὴ ἐν ᾗ ταῦτα γέγραπται·

βατιάκαι ἀργυραῖ κατάχρυσοι τρεῖς. κόνδυα ἀργυρᾶ ρος τούτων 784b ἐπίχρυσα λγ′. τισιγίτης ἀργυροῦς εἷς. μύστροι ἀργυροῖ κατάχρυσοι λβ′. λαγυνοθήκη ἀργυρᾶ μία. οἰνοφόρον βαρβαρικὸν ἀργυροῦν ποικίλον ἕν. ἄλλα ποτήρια παντοδαπὰ μικρὰ κθ′, ῥυτὰ καὶ βατιάκαι Λυκιουργεῖς ἐπίχρυσοι καὶ θυμιατήρια καὶ τρυβλία.

Βῆσσα ποτήριον παρ’ Ἀλεξανδρεῦσι πλατύτερον ἐκ τῶν κάτω μερῶν, ἐστενωμένον ἄνωθεν.

βαύκαλις. ἐν ᾽ Ἀλεξανδρείᾳ καὶ αὕτη, ὡς Σώπατρος ὁ παρῳδός·

βαυκαλὶς ἡ τετρακότυλος.

καὶ πάλιν·

νᾶμα μελισσῶν ἡδὺ μὲν ὄρθρου
καταβαυκαλίσαι τοῖς ὑπὸ πολλῆς
κραιπαλοβόσκου δίψης κατόχοις. 784c

κατασκευάζουσι δέ, φησίν, οἱ ἐν Ἀλεξανδρείᾳ τὴν ὕαλον μεταρρυθαίζοντες πολλαῖς καὶ ποικίλαις ἰδέαις ποτηρίων, παντὸς τοῦ πανταχόθεν κατακομιζομένου κεράμου τὴν ἰδέαν μιμούμενοι. Λύσιππον τὸν ἀνδριαντοποιόν φασι Κασάνδρῳ χαριζόμενον, ὅτε συνῴκισε τὴν Κασάνδρειαν, φιλοδοξοῦντι καὶ βουλομένῳ ἴδιόν τινα εὑρέσθαι κέραμον διὰ τὸ πολὺν ἐξάγεσθαι τὸν Μενδαῖον οἶνον ἐκ τῆς πόλεως, φιλοτιμηθῆναι καὶ πολλὰ καὶ παντοδαπὰ γένη παραθέμενον κεραμίων ἐξ ἑκάστου ἀποπλασάμενον ἴδιον ποιῆσαι πλάσμα. 784d

βικὸς ;. Ξενοφῶν Ἀναβάσεως πρώτῳ·

Κῦρος ἔπεμπε βίκους οἴνου ἡμιδεεῖς.

ἐστὶ δὲ φιαλῶδες ποτήριον κατὰ τὸν Παριανὸν Πολυδεύκην. βομβτλιο, θηρίκλειον Ῥοδιακόν, οὗ περὶ τῆς ἰδέας Σωκράτης φησὶν

οἱ μὲν ἐκ φιάλης πίνοντες ὅσον θέλουσι τάχιστ’ ἀπαλλαγήσονται, οἱ δ’ ἐκ βομβυλιοῦ κατὰ μικρὸν στάζοντος

ἐστὶ δὲ καὶ ζῷόν τι.

βρομιάδες , ἔκπωμα ὅμοιον τοῖς μακροτέροις τῶν σκύφων.

γραμματικόν ἔκπωμα τὸ γράμματα ἔχον ἐγκεχαραγμένα. Ἄλεξις·

τὴν ὄψιν εἴπω τοῦ ποτηρίου γέ σοι
466e πρώτιστον. ἦν γὰρ στρογγύλον, μικρὸν πάνυ,
παλαιόν, ὦτα συντεθλασμένον σφόδρα,
ἔχον κύκλῳ τε γράμματ᾽. β. ἆρά γ’ ἕνδεκα
χρυσᾶ

Διὸς σωτῆρος

; α. οὐκ ἄλλου μὲν οὖν.

τοιοῦτον εἴδομεν ποτήριον γραμματικὸν ἀνακείμενον ἐν Καπύῃ τῆς Καμπανίας τῇ Ἀρτέμιδι, ἀργυροῦν, ἐκ τῶν Ὁμηρικῶν ἐπῶν κατεσκευασμένον, καὶ ἐντετυπωμένα ἔχον τὰ ἔπη χρυσοῖς γράμμασιν, ὡς τὸ Νέστορος ὄν. Ἀχαιὸς δ’ ὁ τραγικὸς ἐν Ὀμφάλῃ καὶ αὐτὸς περὶ γραμματικοῦ ποτηρίου ποιεῖ τοὺς Σατύρους τάδε λέγοντας· 466f

ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ πάλαι
τὸ γράμμα φαίνων, δέλτ᾽, ἰῶτα καὶ τρίτον
οὖ, νῦ τὸ τ’ ὖ πάρεστι, κοὐκ ἀπουσίαν
ἐκ τοὐπέκεινα σὰν τὸ τ’ οὖ κηρύσσετον.

ἐν τούτοις λείπει τὸ ὖ στοιχεῖον, ἐπεὶ πάντες οἱ ἀρχαῖοι τῷ οὖ ἀπεχρῶντο οὐ μόνον ἐφ’ ἧς νῦν 467a τάττεται δυνάμεως, ἀλλὰ καὶ ὅτε τὴν δίφθογγον διασημαίνει διὰ τοῦ οὖ μόνου γράφουσι. παραπλησίως δὲ καὶ τὸ εἶ γράφουσιν καὶ ὅταν καθ’ αὑτὸ μόνον ἐκφωνῆται καὶ ὅταν συζευγνυμένου τοῦ ἰῶτα. κἀν τοῖς προκειμένοις οὖν οἱ σάτυροι τοῦ Διονύσου τὴν τελευταίαν συλλαβὴν διὰ τοῦ οὖ μόνου ὡς βραχέος ἐγκεχαραγμένου ἐδήλωσαν ὅτι συνυπακούεσθαι δεῖ καὶ τὸ ὖ, ἵν’ ᾖ Διονύσου, τὸ δὲ σὰν ἀντὶ τοῦ σίγμα Δωρικῶς εἰρήκασιν. οἱ γὰρ μουσικοί, καθάπερ πολλάκις Ἀριστόξενός φησι, τὸ σίγμα λέγειν παρῃτοῦντο διὰ τὸ σκληρόστομον 467b εἶναι καὶ ἀνεπιτήδειον αὐλῷ· τὸ δὲ ρ διὰ τὸ εὔκολον πολλάκις παραλαμβάνουσι. καὶ τοὺς ἵππους τοὺς τὸ ξ ἐγκεχαραγμένον ἔχοντας σαμφόρας καλοῦσιν.Ἀριστοφάνης Νεφέλαις·

οὔτ’ αὐτὸς οὔθ’ ὁ ζύγιος οὔθ’ ὁ σαμφόρας.

καὶ Πίνδαρος δέ φησι·

πρὶν μὲν ἧρπε σχοινοτένειὰ τ’ ἀοιδὰ
καὶ τὸ σὰν κίβδηλον ἀπὸ στομάτων.

μνημονεύει δὲ τοῦ γραμματικοῦ ἐκπώματος ὡς οὕτως καλουμένου Εὔβουλος ἐν Νεοττίδι οὕτως ι

467c μισῶ κάκιστον γραμματικὸν ἔκπωμ’ ἀεί.
ἀτὰρ ὡς ὅμοιον οὑμὸς υἱὸς ᾤχετο
ἔχων φιάλιον τῷδε. β. πολλὰ γίνεται
ὅμοια.

γυάλας . Φιλίτας ἐν Ἀτάκτοις Μεγαρέας οὕτω φησὶ καλεῖν τὰ ποτήρια, γυάλας. Παρθένιος δ’ ὁ τοῦ Διονυσίου ἐν α περὶ τῶν παρὰ τοῖς ἱστορικοῖς Λέξεων ζητουμένων φησί·

γυάλας ποτηρίου εἶδος, ὡς Μαρσύας γράφει ὁ ἱερεὺς τοῦ ʽ Ἡρακλέους οὕτως ᾽ ὅταν εἰσίῃ ὁ βασιλεὺς εἰς τὴν πόλιν, συναντᾶν οἴνου πλήρη γυάλαν ἔχοντά τινα, τὸν δὲ λαβόντα σπένδειν.᾽

467d

δεῖνος. ὅτι καὶ τοῦτο ποτηρίου ὄνομα· Διονύσιος ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων ὀνόματα ποτηρίων μνημονεύει καὶ τούτου λέγων οὕτως ι

ὅσα δ’ ἐστὶν εἴδη θηρικλείων τῶν καλῶν,
γύναι, δικότυλοι, τρικότυλοι, δεῖνος μέγας
χωρῶν μετρητήν, κυμβίον, σκύφοι, ῥυτά
β. ποτήρι’ ἡ γραῦς, ἄλλο δ’ οὐδὲ ἓν βλέπει. 467e

δ’ ὁ φιλόσοφος ἐν τῷ περὶ Μεταλήψεως ι ε ἀπὸ τῶν κατασκευασάντων φησὶν ὀνομασθῆναι τήν τε Θηρίκλειον κύλικα καὶ τὴν Δεινιάδα Σέλευκος δ’ εἰπὼν ἐκπώματος εἶναι γένος τὸν δεῖνον παρατίθεται Στράττιδος ἐκ Μηδείας·

οἶσθ’ ᾧ προσέοικεν, ὦ Κρέων, τὸ βρέγμα σου;
ἐγᾦδα· δείνῳ περὶ κάτω τετραμμένῳ.

Ἀρχέδικος δ’ ἐν Διαμαρτάνοντι παράγων οἰκέτην τινὰ περὶ ἑταιρίδων διαλεγόμενόν φησι·

Νικοστράτην τιν’ ἤγαγον πρῴην σφόδρα
γρυπήν, Σκοτοδίνην ἐπικαλουμένην ὅτι 467f
δεῖνὸν ποτ’ ἦρεν ἀργυροῦν ἐν τῷ σκότῳ.
β. δεῖνον καὶ δεινόν, ὦ θεοί.

ἐστὶ καὶ γένος ὀρχήσεως, ὡς Ἀπολλοφάνης ἐν Δαλίδι παρίστησιν

οὑτοσὶ δεῖνος τι δεινος καὶ καλαθίσκος οὑτοσί.

Τελέσιλλα δὲ ἡ Ἀργεία καὶ τὴν ἅλω καλεῖ δῖνον. Κυρηναῖοι δὲ τὸν ποδονιπτῆρα δεῖνον ὀνομάζουσιν, ὡς Φιλίτας φησιν ἐν Ἀτάκτοις.ι

468a

δέπαστρον. Σιληνὸς καὶ Κλείταρχος ἐν Γλώσσαις παρὰ Κλειτορίοις τὰ ποτήρια καλεῖσθαι. Ἀντίμαχος δ’ ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί·

πάντα μάλ’ ὅσσ’ Ἄδρηστος ἐποιχομένους ἐκέλευσε
ῥεξέμεν ἐν μὲν ὕδωρ, ἐν δ’ ἀσκηθὲς μέλι χεῦαν
ἀργυρέῳ κρητῆρι, περιφραδέως κερόωντες·
νώμησαν δὲ δέπαστρα θοῶς βασιλεῦσιν Ἀχαιῶν
ἐνσχερὼ ἑστηῶσι, καὶ ἐς λοιβὴν χέον εἶθαρ
χρυσείῃ προχόῳ. 468b

καὶ πάλιν

ἄλλοι δὲ κρητῆρα πανάργυρον ἠδὲ δέπαστρα
οἰσόντων χρύσεια, τὰ τ’ ἐν μεγάροισιν ἐμοῖσι
κείαται.

κἀν τοῖς ἑξῆς δέ φησι·

καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον
ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον εἴη. 468c

δακτυλωτὸν ἔκπωμα οὕτως καλούμενον παρὰ Ἴωνι ἐν Ἀγαμέμνονι·

οἴσῃ δὲ δῶρον ἄξιον δραμήματος
ἔκπωμα δακτυλωτόν, ἄχραντον πυρί,
Πελίου μὲν ἆθλον, Κάστορος δ’ ἔργον ποδῶν.

ἄπυρον κατέθηκε λέβητα,

τὸ ἐπιτήδειον εἰς ψυχρῶν ὑδάτων ὑποδοχὴν ἢ τὸ πρὸς ψυχροποσίαν εὔθετον. τινὲς δὲ τὸ κέρας, περὶ δὲ τὴν Μολοσσίδα οἱ βόες ὑπερφυῆ ἱστοροῦνται κέρατα ἔχειν· περὶ ὧν τῆς κατασκευῆς Θεόπομπος ἱστορεῖ. ἐξ ὧν πιθανὸν καὶ αὐτὸν ἐσχηκέναι. πλησίον δὲ τῆς Μολοσσίας ἡ Ἰωλκός, ἐν ᾗ ὁ ἐπὶ Πελίᾳ ἀγὼν ἐτέθη.

βέλτιον δὲ λέγειν,

φησὶν ὁ Δίδυμος ἐν τῷ τοῦ δράματος ἐξηγητικῷ,

ὅτι παρήκουσεν Ἴων Ὁμήρου λέγοντος·

πέμπτῳ δ’ ἀμφίθετον φιάλην ἀπύρωτον ἔθηκεν. 468e

ἔδοξε γὰρ ἔκπωμα εἶναι· ἐστὶ δὲ χαλκίον ἐκπέταλον λεβητῶδες, ἐπιτηδείως ἔχον πρὸς ὑδάτων ψυχρῶν ὑποδοχάς. δακτυλωτὸν δ’ οἷον κύκλῳ τὴν φιάλην κοιλότητας· ἔχουσαν ἔνδοθεν οἷον δακτύλων, ἢ ἐπεὶ περιείληπται τοῖς τῶν πινόντων δακτύλοις. τινὲς δὲ ἀπύρωτον φιάλην τὸ κέρας· οὐ γὰρ γίνεται διὰ πυρός. λέγοι δ’ ἂν ἴσως κατὰ μεταφορὰν 468f ἔκπωμα τὴν φιάλην.

Φιλήμων δ’ ἐν τοῖς Ἀττικοῖς Ὀνόμασιν ἢ Γλώτταις προθεὶς καλπίς φησι·

. δακτυλωτὸν ἔκπωμα καὶ τὸ ἄμφωτον, εἰς ὅ ἐστιν οἷόν τε τοὺς δακτύλους ἑκατέρωθεν διείρειν. οἱ δὲ τὸ ἔχον κύκλῳ δακτυλοειδεῖς τύπους τινάς.

Ἐλέφας. οὕτως ἐκαλεῖτο ποτήριόν τι, ὡς Δαμόξενός φησιν ἐν Αὑτὸν πενθοῦντι

εἰ δ’ οὐχ ἱκανόν σοι, τὸν ἐλέφανθ’ ἥκει φέρων
ὁ παῖς. β. τί δ’ ἐστὶ τοῦτο, πρὸς θεῶν; α. ῥυτὸν
469a δίκρουνον ἡλίκον τι τρεῖς χωρεῖν χοᾶς,
Ἄλκωνος ἔργον. προὔπιεν δὲ μοί ποτε
ἐν Κυψέλοις Ἀδαῖος. -

μνημονεύει τοῦ ποτηρίου τούτου καὶ Ἐπίνικος ἐν Ὑποβαλλομέναις, οὗ τὸ μαρτύριον παρέξομαι ἐν τῷ περὶ τοῦ ῥυτοῦ λόγῳ.

ἔφηβος , τὸ καλούμενον ποτήριον ἐμβασικοίταν οὕτως φησὶ καλεῖσθαι Φιλήμων ὁ Ἀθηναῖος ἐν τῷ περὶ Ἀττικῶν Ὀνομάτων ἢ Γλωσσῶν. στέφανος δ’ ὁ κωμικὸς ἐν Φιλολάκωνί φησι· 469b

τούτῳ προέπιεν ὁ βασιλεὺς κώμην τινά.
β. καινόν τι τοῦτο γέγονε νῦν ποτήριον;.
κώμη μὲν οὖν τίς ἐστι περὶ τὴν Θουρίαν.
β. εἰς τὰς Ῥοδιακὰς ὅλος ἀπηνέχθην ἐγὼ
καὶ τοὺς ἐφήβους, Σωσία, τοὺς δυσχερεῖς.

ἡδυποτάδες. ταύτας φησὶν ὁ Σάμιος Λυγκεὺς Ῥοδίους ἀντιδημιουργήσασθαι πρὸς τὰς Ἀθήνησι θηρικλείους, Ἀθηναίων μὲν αὐτὰς τοῖς πλουσίοις διὰ τὰ βάρη χαλκευσαμένων τὸν ῥυθμὸν τοῦτον, Ῥοδίων δὲ διὰ τὴν ἐλαφρότητα τῶν ποτηρίων καὶ τοῖς πένησι τοῦ καλλωπισμοῦ τούτου μεταδιδόντων. 469c μνημονεύει δ’ αὐτῶν καὶ Ἐπιγένης ἐν Ἡρωίνῃ διὰ τούτων

ψυκτῆρα, κύαθον, κυμβία, ῥυτὰ τέτταρα,
ἡδυποτίδας τρεῖς, ἡθμὸν ἀργυροῦν.

Σῆμος δ’ ἐν πέμπτῃ Δηλιάδος ἀνακεῖσθαί φησιν ἐν Δήλῳ χρυσῆν ἡδυποτίδα Ἐχενίκης ἐπιχωρίας γυναικός, ἧς μνημονεύει καὶ ἐν τῇ η . Κρατῖνος δ’ ὁ νεώτερός φησι·

παρ’ Ἀρχεφῶντος ἡδυποτίδας δώδεκα.

Ἡράκλειον. Πείσανδρος ἐν δευτέρῳ Ἡρακλείας 469d τὸ δέπας ἐν ᾧ διέπλευσεν ὁ Ἡρακλῆς τὸν ᾽ Ὠκεανοῦ εἶναι μέν φησιν Ἡλίου, λαβεῖν δ’ αὐτὸ παρ’ ᾽ κεανοῦ τὸν Ἡρακλέα. μήποτε δὲ ἐπεὶ μεγάλοις ἔχαιρε ποτηρίοις ὁ ἥρως, διὰ τὸ μέγεθος παίζοντες οἱ ποιηταὶ καὶ συγγραφεῖς πλεῖν αὐτὸν ἐν ποτηρίῳ ἐμυθολόγησαν. Πανύασις δ’ ἐν πρώτῳ ʽ Ἡρακλείας παρὰ Νηρέως φησὶ τὴν τοῦ ʽ Ἡλίου φιάλην κομίσασθαι τὸν Ἡρακλέα καὶ διαπλεῦσαι εἰς Ἐρύθειαν. ὅτι δὲ εἷς ἦν ὁ Ἡρακλῆς τῶν 469e πλεῖστον πινόντων προείπομεν. ὅτι δὲ καὶ ὁ Ἥλιος ἐπὶ ποτηρίου διεκομίζετο ἐπὶ τὴν δύσιν Στησίχορος μὲν οὕτως φησίν

ἀέλιος δ’ Ὑπεριονίδας δέπας ἐσκατέβαινε
χρύσεον, ὄφρα δι’ ᾽ Ὠκεανοῖο περάσας
ἀφίκοιθ’ ἱερᾶς ποτὶ βένθεα νυκτὸς ἐρεμνᾶς
ποτὶ ματέρα κουριδίαν τ’ ἄλοχον πάιδὰς τε φίλους. 469f
ὁ δ’ ἐς ἄλσος ἔβα δάφναισι κατάσκιον ποσὶν πάις Διός.

καὶ Ἀντίμαχος δ’ οὑτωσὶ λέγει·

τότε δὴ χρυσέῳ ἐν δέπαι
ἠέλιον πόμπευεν ἀγακλυμένη Ἐρύθεια,

καὶ Αἰσχύλος ἐν Ἡλιάσιν

ἔνθ’ ἐπὶ δυσμαῖς τεοῦ
πατρὸς Ἡφαιστοτευχὲς
δέπας, ἐν τῷ διαβάλλει
πολὺν οἰδματόεντα περίδρομον πόρον συθείς,
μελανίππου προφυγὼν
ἱερᾶς νυκτὸς ἀμολγόν. 470a

Μίμνερμος δὲ Ναννοῖ ὁ ἐν εὐνῇ φησι χρυσῇ κατεσκευασμένῃ πρὸς τὴν χρείαν ταύτην ὑπὸ Ἡφαίστου τὸν Ἥλιον καθεύδοντα περαιοῦσθαι πρὸς τὰς ἀνατολάς, αἰνισσόμενος τὸ κοῖλον τοῦ ποτηρίου, λέγει δ’ οὕτως ·

ἠέλιος μὲν γὰρ πόνον ἔλλαχεν ἤματα πάντα,
οὐδὲ ποτ’ ἄμπαυσις γίγνεται οὐδεμία
ἵπποισίν τε καὶ αὐτῷ, ἐπὴν ῥοδοδάκτυλος Ἠὼς ᾽
ὠκεανὸν προλιποῦσ’ οὐρανὸν εἰσαναβῇ 470b
τὸν μὲν γὰρ διὰ κῦμα φέρει πολυήρατος εὐνή,
κοιίλη Ἡφαίστου χερσὶν ἐληλαμένη
χρυσοῦ τιμήεντος, ὑπόπτερος, ἄκρον ἐφ’ ὕδωρ
εὕδονθ’ ἁρπαλέως χώρου ἀφ’ Ἑσπερίδων
γαῖαν ἐς Αἰθιόπων, ἵνα δὴ θοὸν ἅρμα καὶ ἵπποι
ἑστᾶσ’ ὄφρ’ Ἠὼς ἠριγένεια μόλῃ.
ἔνθ’ ἐπεβήσεθ’ ἑῶν ὀχέων Ὑπερίονος υἱός.

Θεόλυτος δ’ ἐν δευτέρῳ ῝ Ὥρων ἐπὶ λέβητός φησιν 470c αὐτὸν διαπλεῦσαι, τοῦτο πρώτου εἰπόντος τοῦ τὴν Τιτανομαχίαν ποιήσαντος. Φερεκύδης δ’ ἐν τῇ τρίτῃ τῶν Ἱστοριῶν προειπὼν περὶ τοῦ ᾽ Ὠκεανοῦ ἐπιφέρει·

ὁ δ’ Ἡρακλῆς ἕλκεται ἐπ’ αὐτὸν τὸ τόξον ὡς βαλῶν, καὶ ὁ Ἥλιος παύσασθαι κελεύει, ὁ δὲ δείσας παύεται. ἥλιος δὲ ἀντὶ τούτου δίδωσιν αὐτῷ τὸ δέπας τὸ χρύσεον ὃ αὐτὸν ἐφόρει σὺν ταῖς ἵπποις, ἐπὴν δύνῃ, διὰ τοῦ ᾽ Ὠκεανοῦ τὴν νύκτα πρὸς ἑῴην ἵν’ ἀνίσχει ὁ ἥλιος, ἔπειτα 470d πορεύεται ʽ Ἡρακλῆς ἐν τῷ δέπαι τούτῳ ἐς τὴν Ἐρύθειαν. καὶ ὅτε δὲ ἦν ἐν τῷ πελάγει, ᾽ Ὠκεανὸς πειρώμενος αὐτοῦ κυμαίνει τὸ δέπας φανταζόμενος. ὁ δὲ τοξεύειν αὐτὸν μέλλει, καὶ αὐτὸν δείσας ᾽ Ὠκεανὸς παύσασθαι κελεύει.

ἠθάνιον. Ἑλλάνικος ἐν Αἰγυπτιακοῖς οὕτως γράφει·

Αἰγυπτίων ἐν τοῖς οἴκοις κεῖται φιάλη χαλκέη καὶ κύαθος χάλκεος καὶ ἠθάνιον χάλκεον.

ἡμίτομος ἔκπωμά τι παρ’ Ἀττικοῖς ἀπὸ τοῦ σχήματος οὕτως ὀνομασθέν, φησὶν Πάμφιλος ἐν Γλώσσαις, 470e

θηρίκλειος. ἡ κύλιξ αὕτη ἐγκάθηται περὶ τὰς λαγόνας ἱκανῶς βαθυνομένη ὦτά τε ἔχει βραχέα ὡς ἂν κύλιξ οὖσα. καὶ μήποτε Ἄλεξις ἐν Ἡσιόνῃθηρικλείῳ ποιεῖ τὸν Ἡρακλέα πίνοντα, ὅταν οὑτωσὶ λέγῃ ·

γενόμενος δ’ ἔννους μόλις
ᾔτησε κύλικα καὶ λαβὼν ἑξῆς πυκνὰς
ἕλκει, καταντλεῖ, κατά τε τὴν παροιμίαν
αἰεὶ ποτ’ εὖ μὲν ἀσκός, εὖ δὲ θύλακος
ἅνθρωπός ἐστιν.

ὅτι δὲ κύλιξ ἐστὶν ἡ θηρίκλειος σαφῶς παρίστησιν 470f Θεόφραστος ἐν τῇ περὶ Φυτῶν Ἱστορίᾳ, διηγούμενος γὰρ περὶ τῆς τερμίνθου φησί·

τορνεύεσθαι δὲ ἐξ αὐτῆς καὶ κύλικας θηρικλείους, ὥστε μηδένα ἂν διαγνῶναι πρὸς τὰς κεραμέας.

κατασκευάσαι δὲ λέγεται τὴν κύλικα ταύτην Θηρικλῆς ὁ Κορίνθιος κεραμεύς, ἀφ’ οὗ καὶ τοὔνομα ἔσχε, γεγονὼς τοῖς χρόνοις κατὰ τὸν κωμικὸν Ἀριστοφάνη. μνημονεύει δὲ τῆς κύλικος Θεόπομπος μὲν ἐν Νεμέᾳ οὕτως ·

σπι. χώρει σὺ δεῦρο, Θηρικλέους πιστὸν τέκνον,
γενναῖον εἶδος, ὄνομά σοι τί θώμεθα;
471a ἆρ’ εἶ κάτοπτρον φύσεος; ἢν πλῆρες δοθῇς,
οὐδὲν ποτ’ ἄλλο. δεῦρο δή, γεμίσω σ’ ἐγώ.
γραῦ Θεολύτη, γραῦ. θεολ. τί με καλεῖς σύ, φίλτατε;
σπι. ἵν’ ἀσπάσωμαι δεῦρο παρ’ ἐμέ, Θεολύτη,
παρὰ τὸν νέον ξύνδουλον. οὑτωσὶ καλῶς.
θεολ. Σπινθὴρ τάλας, πειρᾷς με. σπι. ναί, τοιοῦτό τι·
φιλοτησίαν δὲ τήνδε σοι προπίομαι.
δέξαι· πιοῦσα δ’ ὁπόσον ἄν σοι θυμὸς ᾖ,
παράδος τὸ περιόν.

471b Κλεάνθης δ’ ἐν τῷ περὶ Μεταλήψεως συγγράμματὶ ᾽ τὰ τούτων· εὑρήματα καὶ ὅσα τοιαῦτα εὐκατάληπτά ἐστιν, οἷον Θηρίκλειος, Δεινιάς, Ἰφικρατίς, ταῦτα γὰρ πρότερον συνιστορεῖν τοὺς εὑρόντας, φαίνεται δ’ ἔτι καὶ νῦν· εἰ δὲ μὴ ποιεῖ τοῦτο, μεταβεβληκὸς ἂν εἴη μικρὸν τοὔνομα. ἀλλά, καθάπερ εἴρηται, οὐκ ἔστιν πιστεῦσαι τῷ τυχόντι ἄλλοι δ’ ἱστοροῦσι θηρίκλειον ὀνομασθῆναι τὸ ποτήριον διὰ τὸ δορὰς θηρίων αὐτῷ ἐντετυπῶσθαι. 471c Πάμφιλος δ’ ὁ Ἀλεξανδρεὺς ἀπὸ τοῦ τὸν Διόνυσον τοὺς θῆρας κλονεῖν σπένδοντα ταῖς κύλιξι ταύταις κατ’ αὐτῶν.

μνημονεύει τοῦ ἐκπώματος καὶ Ἀντιφάνης ἐν Ὁμοίοις οὕτως

ὠς δ’ ἐδείπνησαν συνάψαι βούλομαι γὰρ τἀν μέσῳ
καὶ Διὸς σωτῆρος ἦλθε Θηρίκλειον ὄργανον,
τῆς τρυφερᾶς ἀπὸ Λέσβου σεμνοπόνου σταγόνος
πλῆρες, ἀφρίζον, ἕκαστος δεξιτερᾷ δ’ ἔλαβεν

καὶ Εὔβουλος ἐν μὲν Δόλωνι·

διένιψα δ’ οὐδὲν σκεῦος οὐδεπώποτε· 471d
καθαρώτερον γὰρ τὸν κέραμον εἰργαζόμην
ἢ Θηρικλῆς τὰς κύλικας, ἡνίκ’ ἦν νέος.

ἐν δὲ Κυβευταῖς·

ἄρτι μὲν μάλ’ ἀνδρικὴν
τῶν θηρικλείων ὑπεραφρίζουσαν σορόν
κωθωνόχειλον, ψηφοπεριβομβήτριαν,
μέλαιναν, εὐκύκλωτον, ὀξυπύνδακα,
στίλβουσαν, ἀνταυγοῦσαν, ἐκνενιμμένην,
κισσῷ κάρα βρύουσαν, ἐπικαλούμενοι
471e εἷλκον Διὸς σωτῆρος.

Ἀραρὼς δ’ ἢ Εὔβουλος ἐν Καμπυλίωνι·

ὦ γαῖα κεραμί, τίς σε Θηρικλῆς ποτε
ἔτευξε κοίλης λαγόνος εὐρύνας βάθος;
ἦ που κατειδὼς τὴν γυναικείαν φύσιν
ὡς οὐχὶ μικροῖς ἥδεται ποτηρίοις.

Ἄλεξις δ’ ἐν Ἱππεῖ·

καὶ θηρίκλειός τις κύλιξ, στέφανον κύκλῳ
ἔχουσα χρυσοῦν οὐ γὰρ ἐπίτηκτὸν τινα.

καὶ ἐν Ἱππίσκῳ.

μεστὴν ἀκράτου θηρίκλειον ἔσπασε 471f
κοίλην ὑπερθύουσαν.

Τίμαιος δ’ ἐν τῇ ὀγδόῃ καὶ εἰκοστῇ τῶν Ἱστοριῶν θηρικλείαν καλεῖ τὴν κύλικα γράφων οὕτως·

Πολύξενός τις τῶν ἐκ Ταυρομενίου μεθεστηκότων ταχθεὶς ἐπὶ τὴν πρεσβείαν ἕτερά τε δῶρα παρὰ τοῦ Νικοδήμου καὶ κύλικα θηρικλείαν λαβὼν ἐπανῆκεν.

Ἀδαῖος δ’ ἐν τοῖς περὶ Διαθέσεως τὸ αὐτὸ ὑπολαμβάνει θηρίκλειον εἶναι καὶ καρχήσιον. 472a ὅτι δὲ διαφέρει σαφῶς παρίστησι Καλλίξεινος ἐν τοῖς περὶ Ἀλεξανδρείας φάσκων τινὰς ἔχοντας θηρικλείους πομπεύειν, τοὺς δὲ καρχήσια. ὁποῖον δ’ ἐστὶ τὸ καρχήσιον ἐν τοῖς ἑξῆς λεχθήσεται. καλεῖται δέ τις καὶ θηρίκλειος κρατήρ, οὗ μνημονεύει Ἄλεξις ἐν Κύκνῳ·

φαιδρὸς δὲ κρατὴρ θηρίκλειος ἐν μέσῳ
ἕστηκε λευκοῦ νέκταρος παλαιγενοῦς
πλήρης, ἀφρίζων ὃν λαβὼν ἐγὼ κενὸν
τρίψας, ποήσας λαμπρόν, ἀσφαλῆ βάσιν
στήσας, συνάψας καρπίμοις κισσοῦ κλάδοις 472b
ἔστεψα.

θηλυκῶς δὲ τὴν θηρίκλειον εἶπε Μένανδρος ἐν Θεοφορουμέῃ·

μέσως μεθύων τὴν θηρίκλειον ἔσπασε.

καὶ ἐν Μηναγύρτῃ·

προπίνων θηρίκλειον τρικότυλον

μίαν. καὶ Διώξιππος ἐν Φιλαργύρῳ·

τῆς θηρικλείου τῆς μεγάλης χρεία ἐστί μοι.
αἰσχ. εὖ οἶδα. α. καὶ τῶν Ῥοδιακῶν. ἥδιστα γὰρ
ἐκ τῶν τοιούτων, Αἰσχρέα, ποτηρίων
εἴωθα πίνειν.

πολέμων δ’ ἐν πρώτῳ περὶ τῆς Ἀθήνησιν 472c ἀκροπόλεως οὐδετέρως ὠνόμασεν εἰπών·

τὰ χρυσᾶ θηρίκλεια ὑπόξυλα Νεοπτόλεμος ἀνέθηκεν.

Ἀπολλόδωρος δ’ ὁ Γελῷος ἐν Φιλαδέλφοις ἢ Ἀποκαρτεροῦντί φησιν

ἐφεξῆς στρώματ᾽, ἀργυρώματα,
θηρίκλειοι καὶ τορευτὰ πολυτελῆ ποτήρια
ἕτερα.

Ἀριστοφῶν δ’ ἐν Φιλωνίδῃ·

τοιγαροῦν ἐμοὶ μὲν ἀρτίως ὁ δεσπότης
δι’ ἀρετὴν τῶν θηρικλείων εὐκύκλωτον ἀσπίδα,
ὑπεραφρίζουσαν, τρυφῶσαν, ἴσον ἴσῳ κεκραμένην, 472d
προσφέρων ἔδωκεν οἶμαι, χρηστότητος οὕνεκα.
εἶτ’ ἐλευθέραν ἀφῆκε βαπτίσας ἐρρωμένως.

Θεόφιλος δ’ ἐν Βοιωτίᾳ·

τετρακότυλον δὲ κύλικα κεραμέαν τινὰ
τῶν θηρικλείων πῶς δοκεῖσ’ κεραννύει
καλῶς, ἀφρῷ ζέουσαν. οὐδ’ ἂν Αὐτοκλῆς
οὕτως μὰ τὴν Γῆν εὐρύθμως τῇ δεξιᾷ
ἄρας ἐνώμα.

472e ἐν δὲ Προιτίσι·

καὶ κύλικ’ ἀκράτου θηρίκλειον εἰσφέρει
πλέον ἢ κοτύλας χωροῦσαν ἕπτ’ Ἀγαθῆς Τύχης.

Ἴσθμιον. Πάμφιλος ἐν τοῖς περὶ Ὀνομάτων Κυπρίους τὸ ποτήριον οὕτως καλεῖν.

κάδος. Σιμμίας ποτήριον, παρατιθέμενος Ἀνακρέοντος·

ἠρίστησα μὲν ἰτρίου λεπτοῦ μικρὸν ἀποκλάς,
οἴνου δ’ ἐξέπιον κάδον.

Ἐπιγένης δ’ ἐν Μνηματίῳ φησίν

κρατῆρες, κάδοι, 472f
ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί
λουτήρι’ ἀλλὰ τί καθ’ ἕκαστον δεῖ λέγειν;
ὄψει γὰρ αὐτός. β. βασιλέως υἱὸν λέγεις
Καρῶν ἀφῖχθαι; α. δηλαδὴ, Πιξώδαρον.

Ἡδύλος Ἐπιγράμμασι· 473a

πίνωμεν καὶ γάρ τι νέον, καὶ γάρ τι παρ’ οἶνον
εὕροιμ’ ἂν λεπτὸν καί τι μελιχρὸν ἔπος.
ἀλλὰ κάδοις Χίου με κατάβρεχε καὶ λέγε

παῖζε,
Ἡδύλε.

μισῶ ζῆν ἐς κενόν, οὐ μεθύων.

καὶ ἐν ἄλλῳ·

ἐξ ἠοῦς εἰς νύκτα καὶ ἐκ νυκτῶν πάλι Σωκλῆς
εἰς ἠοῦν πίνει τετραχόοισι κάδοις,
εἶτ’ ἐξαίφνης που τυχὸν οἴχεται. ἀλλὰ παρ’ οἶνον
Σικελίδεω παίζει πουλὺ μελιχρότερον, 473b
ἐστὶ δὲ καὶ πολὺ δὴ στιβαρώτερος. ὡς δ’ ἐπιλάμπει
ἡ χάρις, ὥστε φίλος καὶ γράφε καὶ μέθυε.

Κλείταρχος δ’ ἐν ταῖς Γλώσσαις τὸ κεράμιόν φησιν Ἴωνας κάδον καλεῖν. Ἡρόδοτος δ’ ἐν τῇ τρίτῃ φοινικηίου, φησίν, οἴνου κάδον.

καδίσκος ;. Φιλήμων ἐν τῷ προειρημένῳ συγγράμματι ποτηρίου εἶδος. ἀγγεῖον δ’ ἐστὶν ἐν ᾧ τοὺς κτησίους Δίας ἐγκαθιδρύουσιν, ὡς Αὐτοκλείδης 473c φησὶν ἐν τῷ Ἐξηγητικῷ γράφων οὕτως·

Διὸς κτησίου σημεῖα ἱδρύεσθαι χρὴ ὧδε· καδίσκον καινὸν δίωτον ἐπίθημα ἔχοντα στέψαι τὰ ὦτα ἐρίῳ λευκῷ καὶ ἐκ τοῦ ὤμου τοῦ δεξιοῦ καὶ ἐκ τοῦ μετώπου τοῦ κροκίου, καὶ ἐσθεῖναι ὅ τι ἂν εὕρῃς καὶ εἰσχέαι ἀμβροσίαν. ἡ δ’ ἀμβροσία ὕδωρ ἀκραιφνές, ἔλαιον, παγκαρπία· ἅπερ ἔμβαλε.

μνημονεύει τοῦ καδίσκου καὶ Στράττις ὁ κωμικὸς ἐν Λημνομέδᾳ λέγων οὕτως·

Ἑρμῆς, ὃν ἕλκουσ’ οἱ μὲν ἐκ προχοιδίου,
οἱ δ’ ἐκ καδίσκου σ’ ἴσον ἴσῳ κεκραμένον. 473d

κάνθαρος . ὅτι μὲν πλοίου ὄνομα κοινόν, ὅτι δὲ καὶ ποτήριόν τι οὕτω καλεῖται Ἀμειψίας ἐν Ἀποκοτταβίζουσί φησι·

ἡ Μανία, φέρ’ ὀξύβαφα καὶ κανθάρους.

Ἄλεξις δ’ ἐν Κρατείᾳ ὁ δὲ λόγος περί τινος ἐν καπηλείῳ πίνοντος·

εἶθ’ ὁρῶ τὸν Ἑρμαίσκον τῶν ἁδρῶν τούτων τινὰ
κάνθαρον· καταστρέφοντα, πλησίον δὲ κείμενον
στρωματέα τε καὶ γύλιον αὐτοῦ. 473e

Εὔβουλος δ’ ἐν Παμφίλῳ πολλάκις μεμνημένος τοῦ ὀνόματός φησιν·

ἐγὼ δὲ καὶ γὰρ ἔτυχεν ὂν καταντικρὺ
τῆς οἰκίας καινὸν καπηλεῖον μέγα
ἐνταῦθ’ ἐπετήρουν τὴν τροφὸν τῆς παρθένου,
κεράσαι κελεύσας τὸν κάπηλόν μοι χόα
ὀβολοῦ παραθεῖναὶ θ’ ὡς μέγιστον κάνθαρον.

καὶ πάλιν

ὁ δὲ κάνθαρος πάλαι κενὸς ξηραίνεται.

473f καὶ ἔτι·

ἅμα δὲ λαβοῦσ’ ἠφάνικε πηλίκον τινὰ
οἴεσθε μέγεθος ἐγκρυφίαν μέγαν πάνυ,
καὶ ξηρὸν ἐπόησ’ εὐθέως τὸν κάνθαρον.

Ξέναρχος δ’ ἐν Πριάπῳ φησὶ τάδε·

σὺ δὲ μηκέτ’ ἔγχει, παιδάριον, εἰς ἀργυροῦν,
εἰς τὸ βαθὺ δ’ ἐπανάγωμεν· εἰς τὸν κάνθαρον, 474a
παιδάριον, ἔγχει, νὴ Δί᾽ εἰς τὸν κάνθαρον.

Ἐπιγένης Ἡρωίνῃ·

ἀλλ’ οὐδὲ κεραμεύουσι νῦν τοὺς κανθάρους,
ὦ τάλαν, ἐκείνους τοὺς ἁδρούς, ταπεινὰ δὲ
καὶ γλαφυρὰ πάντες ὡσπερεὶ
αὐτὰ τὰ ποτήρι᾽, οὐ τὸν οἶνον πιόμενοι.

Σωσικράτης δὲ Φιλαδέλφοις
ἐπὶ πλοίου, λεπτὴ δὲ κυρτοῖς ἐγγελῶσα κύμασιν
αὔρα, κόρη Σκίρωνος, ἡσύχῳ ποδὶ 474b
προσῆγε πρᾴως καὶ καλῶς τὸν κάνθαρον.

Φρύνιχος Κωμασταῖς·

εἶτα κεραμεύων ἂν οἴκοι σωφρόνως Χαιρέστρατος
ἑκατὸν ἂν τῆς ἡμέρας ἔκλαιεν οἴνου κανθάρους.

Νικόστρατος Διαβόλῳ·

ἡ ναῦς δὲ πότερον εἰκόσορὸς ἐστ’ ἢ κύκνος
ἢ κάνθαρος; τουτὶ γὰρ ἂν πύθωμ’ ἔτι,
αὐτὸς περανῶ τὰ πάντ᾽. β. ἀμέλει κυκνοκάνθαρος. ἐξ
ἀμφοτέρων τούτων κεκεραμευμένος.ʼ

Μένανδρος δὲ Ναυκλήρῳ·

ἥκει λιπὼν Αἰγαῖον ἁλμυρὸν βάθος 474c
Θεόφιλος ἡμῖν, ὦ Στράτων, ὡς ἐς καλὸν
τὸν υἱὸν εὐτυχοῦντα καὶ σεσωσμένον
πρῶτος λέγω σοι τόν τε χρυσοῦν κάνθαρον. στρ.
ποῖον; τὸ πλοῖον; α. οὐδὲν οἶσθας, ἄθλιε.

καὶ μετ’ ὀλίγα·

στρ. τὴν ναῦν σεσῶσθαί μοι λέγεις; α. ἔγωγε μὴν
τὴν ναῦν ἐκείνην ἣν ἐπόησε Καλλικλῆς
ὁ Καλύμνιος, Εὐφράνωρ δ’ ἐκυβέρνα Θούριος.

πολέμων δ’ ἐν τοῖς πρὸς Ἀντίγονον περὶ Ζωγράφων φησὶν

Ἀθήνησιν ἐν τῷ τοῦ Πειρίθου γάμῳ 474d πεποίηκεν Ἱππεύς τὴν μὲν οἰνοχόην καὶ τὸ κύπελλον λίθινα, χρυσῷ τὰ χείλη περιτεραμνίσας, τὰς δὲ κλισίας ἐλατίνας χαμᾶζε ποικίλοις στρώμασι κεκοσμημένας, ἐκπώματα δὲ κεραμέους κανθάρους, καὶ τὸν λύχνον ὁμοίως τὸν ἐκ τῆς ὀροφῆς ἐξηρτημένον, ἀνακεχυμένας ἔχοντα τὰς φλόγας.

ὅτι δὲ καὶ ἀπὸ Κανθάρου κεραμέως ὠνομάσθη τὸ ἔκπωμα Φιλέταιρός φησιν ἐν Ἀχιλλεῖ·

Πηλεὺς· ὁ Πηλεὺς δ’ ἐστὶν ὄνομα κεραμέως, 474e
ξηροῦ λυχνοποιοῦ, Κανθάρου, πενιχροῦ πάνυ,
ἀλλ’ οὐ τυράννου, νὴ Δί᾽.

ὅτι δὲ καὶ γυναικεῖον κοσμάριόν ἐστιν κάνθαρος Ἀντιφάνης εἴρηκεν ἐν Βοιωτίδι.

καρχήσιον. Καλλίξεινος ὁ Ῥόδιος ἐν τοῖς περὶ Ἀλεξανδρείας φησὶν ὅτι ποτήριόν ἐστιν ἐπίμηκες, συνηγμένον εἰς μέσον ἐπιεικῶς, ὦτα ἔχον μέχρι τοῦ πυθμένος καθήκοντα, ἐστὶ δὲ ἱκανῶς ἐπίμηκες 474f τὸ ποτήριον τὸ καρχήσιον, καὶ τάχα διὰ τὸ ἀνατετάσθαι οὕτως ὠνόμασται. ἀρχαιότατον δ’ ἐστὶ ποτήριον τὸ καρχήσιον, εἴ γε ὁ Ζεὺς ὁμιλήσας Ἀλκμήνῃ ἔδωκε δῶρον αὐτὸ τῆς μίξεως, ὡς Φερεκύδης ἐν τῇ δευτέρᾳ ἱστορεῖ καὶ Ἡρόδωρος ὁ Ἡρακλεώτης. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς κεκλῆσθαί φησιν αὐτὸ ἀπό τινος τῶν ἐν τῇ νηὶ κατασκευασμάτων.

τοῦ γὰρ ἱστοῦ τὸ μὲν κατωτάτω πτέρνα καλεῖται, ἣ ἐμπίπτει εἰς τὴν ληνόν, τὸ δ’ οἷον εἰς μέσον τράχηλος, τὸ δὲ πρὸς τῷ τέλει 475a καρχήσιον. ἔχει δὲ τοῦτο κεραίας ἄνωθεν νευούσας ἐφ’ ἑκάτερα τὰ μέρη, καὶ ἐπίκειται τὸ λεγόμενον αὐτῷ θωράκιον, τετράγωνον πάντῃ πλὴν τῆς βάσεως καὶ τῆς κορυφῆς· αὗται δὲ προὔχουσι μικρὸν ἐπ’ εὐθείας ἐξωτέρω. ἐπὶ δὲ τοῦ θωρακίου εἰς ὕψος ἀνήκουσα καὶ ὀξεῖα γιγνομένη ἐστὶν ἡ λεγομένη ἠλακάτη.

μνημονεύει δὲ τῶν καρχησίων καὶ Σαπφὼ ἐν τούτοις ·

κῆνοι δ’ ἄρα πάντες
καρχησία τ’ ἦχον
κἄλειβον ἀράσαντο δὲ πάμπαν ἐσλὰ
τῷ γαμβρῷ.

Κρατῖνος ἐν Διονυσαλεξάνδρῳ ·

στολὴν δὲ δὴ τίν’ εἶχεν; τοῦτό μοι φράσον.
β. θύρσον, κροκωτόν, ποικίλον, καρχήσιον.

Σοφοκλῆς Τυροῖ·

προσπτῆναι μέσην
τράπεζαν ἀμφὶ σῖτα καὶ καρχήσια, 475b

πρὸς τὴν τράπεζαν φάσκων προσεληλυθέναι τοὺς δράκοντας καὶ γενέσθαι περὶ τὰ σιτία καὶ τὰ καρχήσια. ἔθος γὰρ ἦν τοῖς ἀρχαίοις ἐπὶ τῶν τραπεζῶν κεκραμένα τιθέναι ποτήρια, καθὰ καὶ Ὅμηρος ποιεῖ. ὠνομάσθη δὲ τὸ καρχήσιον διὰ τὸ τραχύσματα ἔχειν κερχνοειδῆ, καὶ εἴρηται κατὰ ἐναλλαγὴν τοῦ ει πρὸς τὸ α ἀντὶ τοῦ κερχήσιον διὸ καὶ Ὅμηρος τοὺς ὑπὸ δίψους κρατουμένους καρχαλέους εἶπεν. Χάρων δ’ ὁ Λαμψακηνὸς ἐν 475c τοῖς ῝ Ὥροις παρὰ Λακεδαιμονίοις φησὶν ἔτι καὶ εἰς αὐτὸν δείκνυσθαι τὸ δέπας τὸ δοθὲν Ἀλκμήνῃ ὑπὸ Διός, ὅτε Ἀμφιτρύωνι εἰκάσθη.

κάλπιον. ποτηρίου τι γένος Ἐρυθραίου, ὥς φησι Πάμφιλος. εἶναι δ’ αὐτὸ οἷόν ἐστι τὸ σκαφίον.

κελέβῃ. τούτου τοῦ ἐκπώματος Ἀνακρέων μνημονεύει·

ἄγε δή, φέρ’ ἡμίν, ὦ παῖ,
κελέβην, ὅκως ἄμυστιν
προπίω, τὰ μὲν δέκ’ ἐγχέας
ὕδατος, τὰ πέντε δ’ οἴνου
κυάθους.

ἄδηλον δὲ πότερον εἶδός ἐστι ποτηρίου ἢ πᾶν 475d ποτήριον κελέβη καλεῖται ἀπὸ τοῦ χέειν εἰς αὐτὸ τὴν λοιβὴν ἤτοι λείβειν τοῦτο δὲ ἐπὶ τοῦ ὑγροῦ συνήθως ἔταττον, ἀφ’ οὗ λέγεται καὶ ὁ λέβης. Σιληνὸς δὲ καὶ Κλείταρχος τοὺς Αἰολεῖς φασιν οὕτω καλεῖν τὸ ποτήριον. Πάμφιλος δὲ μόνην τὴν θερμοποτίδα καλουμένην· τὴν κελέβην εἶναι. Νίκανδρος δ’ ὁ Κολοφώνιος ἐν ταῖς Γλώσσαις ποιμενικὸν ἀγγεῖον μελιτηρὸν τὴν κελέβην εἶναι· καὶ γὰρ Ἀντίμαχος ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί·

κήρυκας θ’ ἅμα τοῖσι φέρειν μέλανος οἴνοιο
ἀσκὸν ἐνίπλειον κελέβειὸν θ’ ὅττι φέριστον 475e
οἷσιν ἐνὶ μεγάροις κεῖτο μέλιτος πεπληθός.

καὶ πάλιν·

ἀτὰρ ἀμφίθετον κελέβειον ἑλόντες
ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον ἦεν.

ἀλλαχοῦ δέ φησιν·

καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον
ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον εἴη.

σαφῶς γὰρ νῦν κελέβειον ἀντὶ ἀγγείου τινὸς τέθεικε, προειπὼν ποτήρια δέπαστρα. Θεόκριτος δ’ ὁ Συρακόσιος ἐν ταῖς Φαρμακευτρίαις φησίν

στέψον τὰν κελέβαν φοινικέῳ οἰὸς ἀώτῳ· 475f

καὶ Εὐφορίων

ἠέ ποθεν ποταμῶν κελέβῃ ἀποήφυσας ὕδωρ.

Ἀνακρέων

ᾠνοχόει δ’ ἀμφίπολος μελιχρὸν
οἶνον τρικύαθον κελέβην ἔχουσα.

Διονύσιος δ’ ὁ Λεπτὸς ἐξηγούμενος Θεοδωρίδα τὸ εἰς τὸν Ἔρωτα μέλος τὴν κελέβην φησὶ τίθεσθαι ἐπὶ τοῦ ὀρθοῦ ποτηρίου οἷον Προυσιάδος καὶ θηρικλείου. 476a

κέρας. τοὺς πρώτους λέγεται τοῖς κέρασι τῶν βοῶν πίνειν ἀφ’ οὗ τὸν Διόνυσον κερατοφυῆ πλάττεσθαι ἔτι τε ταῦρον καλεῖσθαι ὑπὸ πολλῶν ποιητῶν. ἐν δὲ Κυζίκῳ καὶ ταυρόμορφος ἵδρυται. ὅτι δὲ τοῖς κέρασιν ἔπινον δῆλον ἐκ τοῦ καὶ μέχρι νῦν λέγεσθαι, ὅταν συμμίσγωσι τῷ οἴνῳ τὸ ὕδωρ, κεράσαι φάσκοντες. καὶ τὸ ἀγγεῖον δ’ ἐν ᾧ κιρνᾶται ὁ οἶνος κρατὴρ ἀπὸ τοῦ συγκιρνᾶσθαι ἐν αὐτῷ τὸ ὕδωρ, ἀπὸ τοῦ κέρατος, οἱονεὶ κερατήρ, 476b ἀπὸ τοῦ εἰς κέρας ἐγχεῖσθαι τὸ πόμα. διαμένει δὲ ἔτι καὶ νῦν ἡ τῶν κεράτων κατασκευή, καλοῦσι γοῦν ἔνιοι ταῦτα ῥυτά. καὶ τῶν ποιητῶν δὲ πολλοὶ παράγουσι πίνοντας τοὺς ἀρχαίους κέρασι. Πίνδαρος μὲν ἐπὶ τῶν Κενταύρων λέγων

ἀνδροδάμαντα δ’ ἐπεὶ Φῆρες δάεν ῥιπὰν μελιαδέ
οἴνου,
ἐσσυμένως ἀπὸ μὲν λευκὸν γάλα χερσὶ τραπεζᾶν
ὤθεον, αὐτόματοι δ’ ἐξ ἀργυρέων κεράτων πίνοντες
ἐπλάζοντο.

καὶ Ξενοφῶν δ’ ἐν τῇ ζ’ τῆς Ἀναβάσεως διηγούμενος τὸ παρὰ τῷ Θρᾳκὶ Σεύθῃ συμπόσιον γράφει 476c οὕτως·

ἐπεὶ δὲ Ξενοφῶν σὺν τοῖς μετ’ αὐροῦ εἰσῆλθε πρὸς τὸν Σεύθην, ἠσπάζοντο μὲν πρῶτον ἀλλήλους καὶ κατὰ τὸν Θρᾴκιον νόμον κέρατα οἴνου προὔτεινον.

ἐν δὲ τῇ ἕκτῃ περὶ Παφλαγόνων διηγούμενός φησι·

κατακείμενοι δ’ ἐν στιβάσιν ἐδείπνουν καὶ ἔπινον κερατίνοις ποτηρίοις.

Αἰσχύλος δ’ ἐν Περραιβίσι τοὺς Περραιβοὺς παρίστησιν ἀντὶ ποτηρίων τοῖς κέρασι χρωμένους διὰ τούτων·

ἀργυρηλάτοις
κέρασι χρυσᾶ στόμια προσβεβλημένοις.

καὶ Σοφοκλῆς Πανδώρᾳ·

καὶ πλῆρες ἐκπιόντι χρύσεον κέρας 476d
τρίψει γέμοντα μαλθακῆς ὑπ’ ὠλένης.

Ἕρμιππος Μοίραις

οἶσθά νυν ὅ μοι ποίησον; τήνδε νῦν μή μοι δίδου,
ἐκ δὲ ταῦ κέρατος αὖ μοι δὸς πιεῖν ἅπαξ μόνον.

Λυκοῦργος δ’ ὁ ῥήτωρ ἐν τῷ κατὰ Δημάδου Φίλιππόν φησι τὸν βασιλέα προπίνειν κέρατι τούτοις οἷς ἐφιλοφρονεῖτο. τοὺς δὲ Παιόνων βασιλεῖς φησι Θεόπομπος ἐν δευτέρᾳ Φιλιππικῶν, τῶν βοῶν τῶν παρ’ αὐτοῖς γινομένων μεγάλα κέρατα φυόντων, ὡς χωρεῖν τρεῖς καὶ τέτταρας χόας, ἐκπώματα 476e ποιεῖν ἐξ αὐτῶν, τὰ χείλη περιαργυροῦντας καὶ χρυσοῦντας· καὶ Φιλόξενος δ’ ὁ Κυθήριος ἐν τῷ ἐπιγραφομένῳ Δείπνῳ φησίν

πίνετο νεκτάρεον πόμ’ ἐν χρυσέαις προτομαῖς
ταύρων κεραστῶν,
ἐβρέχοντο δὲ κατὰ μικρόν.

Ἀθηναῖοι δὲ καὶ ἀργυρᾶ ποιοῦντες κέρατα ἔπινον ἐξ αὐτῶν. ἔστι γοῦν τοῦτο εὑρεῖν ἐν τοῖς Δημιοπράτοις ἀναγεγραμμένον οὕτως.., ἐκ στήλης ἀνακειμένης ἐν ἀκροπόλει ἣ τὰ ἀναθήματα περιέχει·

κέρας ἔκπωμα ἀργυροῦν, καὶ περισκελὶς πρόσεστι ἀργυρᾶ.

κέρνος ἀγγεῖον κεραμεοῦν, ἔχον ἐν αὑτῷ πολλοὺς 476f κοτυλίσκους κεκολλημένους, ἐν οἷς, φησίν, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί. ὁ δὲ βαστάσας αὐτὸ οἷον λικνοφορήσας τούτων γεύεται, ὡς ἱστορεῖ Ἀμμώνιος ἐν γ περὶ Βωμῶν καὶ Θυσιῶν.

κισσύβιον τὸ μόνωτον ποτήριον Φιλήμων. Νεοπτόλεμος δ’ ὁ Παριανὸς ἐν τρίτῳ Γλωσσῶν τὸ κίσσινον ποτήριον σημαίνειν παρ’ Εὐριπίδῃ ἐν Ἀνδρομέδᾳ· 477a

πᾶς δὲ ποιμένων ἔρρει λεώς,
ὁ μὲν γάλακτος κίσσινον φέρων σκύφος
πόνων ἀναψυκτῆρ᾽, ὁ δ’ ἀμπέλων γάνος.

τὸ γὰρ κισσύβιον, φησί, λέγεται ἐπὶ συνόδου ἀγροικικῆς, ἔνθα προσήκει μάλιστα τὸ ξύλινον ποτήριον. Κλείταρχος δέ φησιν Αἰολεῖς τὸν σκύφον κισσύβιον καλεῖν Μαρσύας δὲ κύπελλον καὶ τὸ ξύλινον ποτήριον. Εὔμολπος δὲ γένος τι ποτηρίου, ἴσως, φησίν, κατ’ ἀρχὰς ἐκ κισσίνου κατασκευασθὲν 477b ξύλου. Νίκανδρος δὲ ὁ Κολοφώνιος ἐν τῷ πρώτῳ τῶν Αἰτωλικῶν γράφει·

ἐν τῇ ἱεροποιίῃ τοῦ Διδυμαίου Διὸς κισσοῦ σπονσδοποιέονται πετάλοισιν, ὅθεν τὰ ἀρχαῖα ἐκπώματα κισσύβια φωνέεται.

Ὅμηρος·

κισσύβιον μετὰ χερσὶν ἔχων μέλανος οἴνοιο.

Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος

σκύφει,

φησί,

καὶ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται 477c δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ Πολύφημος μὲν τῷ κισσυβίῳ, θατέρῳ δὲ Εὔμαιος.

Καλλίμαχος δ’ ἔοικε διαμαρτάνειν ἐν τῇ συγχρήσει τῶν ὀνομάτων, λέγων ἐπὶ τοῦ οἰκείου ξένου τοῦ παρὰ τῷ Ἀθηναίῳ Πόλλιδι συνεστιασθέντος αὐτῷ·

καὶ γὰρ ὁ Θρηικίην μὲν ἀνήνατο χανδὸν ἄμυστιν
ζωροποτεῖν, ὀλίγῳ δ’ ἥδετο κισσυβίῳ.
τῷ μὲν ἐγὼ τόδ’ ἔλεξα περιστείχοντος ἀλείσου
τὸ τρίτον

ὁ γὰρ λέγων ἄλεισον τὸ αὐτὸ καὶ κισσύβιον τὴν 477d ἀκριβῆ θέσιν τῶν ὀνομάτων οὐ διαφυλάττει. εἰκάσειε δ’ ἄν τις τὸ κισσύβιον τὸ πρῶτον ὑπὸ ποιμένων ἐργασθῆναι ἐκ κισσίνου ξύλου, ἄλλοι δὲ ἐτυμολογοῦσιν αὐτὸ ἀπὸ τοῦ χεῖσθαι, ὅ ἐστὶ χωρεῖν·

οὐδὸς δ’ ἀμφοτέρους ὅδε χείσεται.

καὶ ἡ τοῦ ὄφεως κατάδυσις χειή, ἡ καταδεχομένη τὸ ζῷον. καὶ κήθιον τὸ χήτιον τὸ χωροῦν τοὺς ἀστραγάλους. Διονύσιος δ’ ὁ Σάμιος ἐν τοῖς 477e περὶ τοῦ Κύκλου τὸ Ὁμηρικὸν κισσύβιον κυμβίον ἔφη γράφων οὕτως·

καὶ αὐτὸν Ὀδυσσεὺς ὁρῶν ταῦτα ποιοῦντα πληρώσας τοῦ οἴνου κυμβίον δίδωσι πιεῖν.

κιβώριον. Ἡγήσανδρος ὁ Δελφὸς Εὐφορίωνά φησι τὸν ποιητὴν παρὰ Πρυτάνιδι δειπνοῦντα καὶ ἐπιδεικνυμένου τοῦ Πρυτάνιδος κιβώριά τινα δοκοῦντα πεποιῆσθαι πολυτελῶς, τοῦ κώθωνος εὖ μάλα προβεβηκότος, λαβὼν ἓν τῶν κιβωρίων ὡς ἐξοινῶν ἐνεούρησε. Δίδυμος δέ φησι ποτηρίου 477f εἶδος εἶναι, καὶ τάχ’ ἂν εἴη τὰ λεγόμενα σκυφία διὰ τὸ κάτωθεν εἰς στενὸν συνῆχθαι ὡς τὰ Αἰγύπτια κιβώρια.

κόνδυ ποτήριον Ἀσιατικόν. Μένανδρος Κόλακι·

κοτύλας χωροῦν δέκα
ἐν Καππαδοκίᾳ κόνδυ χρυσοῦν, Στρουθία.·

Ἵππαρχος Ἀνασῳζομένοις·

προσέχεις τι τούτῳ τῷ στρατιώτῃ; β. τῷδ᾽; ἔχει
ἀργύριον οὗτος. α. οὐδαμόθεν, εὖ οἶδ’ ἐγώ,
ἀλλ’ ἢ δαπίδιον ἓν ἀγαπητὸν ποικίλον,
τέρα τ’ ἔχον καὶ γρῦπας ἐξώλεις τινὰς 478a
τῶν Περσικῶν β. εἰς κόρακας, ὦ μαστιγία.
α. καὶ κόνδυ καὶ ψυκτῆρα καὶ τι κυμβίον.

Νικόμαχος δ’ ἐν πρώτῳ περὶ Ἑορτῶν Αἰγυπτίων φησί·

τὸ δὲ κόνδυ ἐστὶ μὲν Περσικόν, τὴν δὲ ἀρχὴν ἣν Ἕρμιππος ἀστρολογικὸς ὡς ὁ κόσμος ἐξ οὗ τῶν θεῶν τὰ θαύματα καὶ τὰ καρπώσιμα γίνεσθαι ἐπὶ γῆς· διὸ ἐκ τούτου σπένδεσθαι. Παγκράτης δ’ ἐν πρώτῳ Βοκχορηίδος·

αὐτὰρ ὅ γε σπείσας ἐκ κόνδυος ἀργυφέοιο 478b
νέκταρ ἐπ’ ἀλλοδαπὴν οἶμον ἔβαινε πόδα.

Κονωνεῖος. Ἴστρος ὁ Καλλιμάχειος ἐν πρώτῳ Πτολεμαίδος τῆς ἐν Αἰγύπτῳ πόλεως γράφει οὕτως·

κυλίκων Κονωνείων ζεῦγος καὶ θηρικλείων χρυσοκλύστων ζεῦγος.

κότυλος. τὰ μόνωτα ποτήρια κότυλοι, ὧν καὶ Ἀλκαῖος μνημονεύει. Διόδωρος δ’ ἐν τῷ πρὸς Λυκόφρονα παρὰ Σικυωνίοις καὶ Ταραντίνοις ἐπιπολάζειν φησὶ τὸ ἔκπωμα, εἶναι δ’ αὐτὸ λουτηρίῳ ἐοικὸς βαθεῖ. ἔχει δὲ καὶ οὖς ἐνιαχῇ. μνημονεύει δὲ αὐτοῦ καὶ Ἴων ὁ Χῖος

κότυλον οἴνου πλέων

478c λέγων. Ἕρμιππος δὲ ἐν Θεοῖς·

τόν τε κότυλον πρῶτον ἤνεγκ’ ἐνέχυρον τῶν γειτόνων.

καὶ Πλάτων ἐν Διὶ κακουμένῳ

τὸν κότυλον φέρει

φησί, καὶ Ἀριστοφάνης ἐν Βαβυλωνίοις. Εὔβουλος δ’ ἐν Ὀδυσσεῖ ἢ Πανόπταις·

ὁ δ’ ἱερεὺς Εὐήγορος
ἐν μέσοις αὐτοῖσιν ἑστὼς τὴν καλὴν σκευὴν ἔχων
οἶνον ἐξέσπενδε κοτύλῳ.

Πάμφιλος δὲ ποτηρίου φησὶν εἶναι γένος, ἴδιον δ’ εἶναι Διονύσου. πολέμων δ’ ἐν τῷ περὶ τοῦ Δίου Κῳδίου φησί·

μετὰ δὲ ταῦτα τὴν τελετὴν ποιεῖ 478d καὶ αἱρεῖ τὰ ἐκ τῆς θαλάμης καὶ νέμει ὅσοι ἂν ὦσι τὸ κέρνος περιενηνοχότες. τοῦτο δ’ ἐστὶν ἀγγεῖον κεραμεοῦν ἔχον ἐν αὑτῷ πολλοὺς κοτυλίσκους κεκολλημένους· ἔνεισι δ’ ἐν αὐτοῖς ὅρμινοι, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί, κύαμοι, ζειαί, βρόμος, παλάθιον, μέλι, ἔλαιον, οἶνος, γάλα, ὄιον ἔριον ἄπλυτον. ὁ δὲ τοῦτο βαστάσας οἷον λικνοφορήσας τούτων γεύεται.

κοτύλη. Ἀριστοφάνης Κωκάλῳ·

ἄλλαι δ’ ὑποπρεσβύτεραι γρᾶες Θασίου μέλανος μεστὸν
κεραμευομέναις κοτύλαις μεγάλαις ἔγχεον ἐς σφέτερον δέμας οὐδένα κόσμον,
ἔρωτι βιαζόμεναι μέλανος οἴνου ἀκράτου. 478e

Σιληνὸς καὶ Κλείταρχος ἔτι τε Ζηνόδοτος τὴν κύλικα·

πάντῃ δ’ ἀμφὶ νέκυν κοτυλήρυτον ἔρρεεν αἷμα.

καί·

πολλὰ μεταξὺ πέλει κοτύλης καὶ χείλεος ἄκρου.

Σιμάριστος δὲ τὸ λεπτὸν ποτήριον οὕτως καλεῖσθαι. Διόδωρος δὲ τὸν παρά τισι κότυλον κοτύλην ὠνομακέναι τὸν ποιητὴν

πύρνον καὶ κοτύλην.

ὃν κύλικα μὲν οὐκ εἶναι, οὐ γὰρ ἔχειν δύο ὦτα, παραπλήσιον δ’ ὑπάρχειν λουτηρίῳ βαθεῖ, ποτηρίου 478f δὲ εἶδος εἶναι, δύνασθαι δὲ καὶ τὸν παρὰ τοῖς Αἰτωλοῖς καί τισι τῶν Ἰώνων λεγόμενον κότυλον, ὃν ὅμοιον ὄντα τῷ προειρημένῳ ἓν οὖς ἔχειν. μνημονεύει δ’ αὐτοῦ Κράτης ἐν Παιδιαῖς καὶ Ἕρμιππος ἐν Θεοῖς.Ἀθηναῖοι δὲ μέτρον τι καλοῦσι κοτύλην. Θουκυδίδης·

ἐδίδοσαν μὲν αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτου.

Ἀριστοφάνης Προάγωνι·

ὁ δ’ ἀλφίτων μοι πριάμενος τρεῖς χοίνικας
κοτύλης δεούσας εἴκοσ’ ἀπολογίζεται. 479a

Ἀπολλόδωρος δὲ ποτηρίου τι γένος ὑψηλὸν καὶ ἔγκοιλον. πᾶν δὲ τὸ κοῖλον κοτύλην, φησίν, ἐκάλουν οἱ παλαιοί, ὡς καὶ τὸ τῶν χειρῶν κοῖλον ὅθεν καὶ κοτυλήρυτον αἷμα τὸ ἀμφοτέραις ταῖς χερσὶν ἀρυσθῆναι δυνάμενον. καὶ ἐγκοτύλη δέ τις παιδιὰ καλεῖται, ἐν ᾗ κοιλάναντες τὰς χεῖρας δέχονται τὰ γόνατα τῶν νενικηκότων οἱ νενικημένοι καὶ βαστάζουσιν αὐτούς. Διόδωρος δ’ ἐν Ἰταλικαῖς Γλώσσαις καὶ ʽ Ἡράκλειτος, ὥς φησι Πάμφιλος, τὴν κοτύλην καλεῖσθαι καὶ ἡμίναν, παρατιθέμενος Ἐπιχάρμου· 479b

καὶ πιεῖν ὕδωρ διπλάσιον χλιαρόν, ἡμίνας δύο.

καὶ Σώφρων· κατάστρεψον, τέκνον, τὰν ἡμίναν, κοτυλίσκην δ’ εἴρηκε Φερεκράτης ἐν Κοριαννοῖ·

τὴν κοτυλίσκην, μηδαμῶς.

Ἀριστοφάνης ἐν Ἀχαρνεῦσι·

κοτυλίσκιον τὸ χεῖλος ἀποκεκρουμένον.

κοτύλη δὲ καλεῖται καὶ ἡ τοῦ ἰσχίου κοιλότης, καὶ αἱ τοῦ πολύποδος ἐν ταῖς πλεκτάναις ἐπιφύσεις παραγώγως κοτυληδόνες. καὶ τὰ κύμβαλα δ’ Αἰσχύλος ἐν Ἠδωνοῖς κοτύλας εἴρηκεν

ὁ δὲ χαλκοδέτοις κοτύλαις ὀτοβεῖ. 479c

Μαρσύας δέ φησι τὸ ἐν τῷ ἰσχίῳ ὀστοῦν καλεῖσθαι ἄλεισον καὶ κύλικα. κοτυλίσκος δὲ καλεῖται ὁ ἱερὸς τοῦ Διονύσου κρατηρίσκος ᾧ χρῶνται οἱ μύσται, ὡς Νίκανδρός φησιν ὁ Θυατειρηνὸς παρατιθέμενος τὸ ἐκ Νεφελῶν Ἀριστοφάνους ·

μηδὲ στέψω κοτυλίσκον.

Σιμμίας δὲ ἀποδίδωσι τὴν κοτύλην ἄλεισον.

Κοτταβίς . Ἁρμόδιος ὁ Λεπρεάτης ἐν τῷ περὶ τῶν κατὰ Φιγάλειαν Νομίμων διεξιὼν περὶ τῶν ἐπιχωρίων δείπνων γράφει καὶ ταῦτα·

καθαγισάντων ταῦτα ἐν κεραμέᾳ κοτταβίδι πιεῖν ἑκάστῳ μικρόν, καὶ ὁ προσφέρων ἂν εἶπεν ᾽ εὐδειπνίας.᾽

479d Ἡγήσανδρος δ’ ὁ Δελφὸς ἐν Ὑπομνήμασιν, ὧν ἀρχὴ

ἐν τῇ ἀρίστῃ πολιτείᾳ,

φησὶν

ὁ καλούμενος κότταβος παρῆλθεν εἰς τὰ συμπόσια τῶν περὶ Σικελίαν, ὥς φησιν Δικαίαρχος, πρῶτον εἰσαγαγόντων. τοσαύτη δὲ ἐγένετο σπουδὴ περὶ τὸ ἐπιτήδευμα ὥστε εἰς τὰ συμπόσια παρεισφέρειν ἆθλα κοτταβεῖα καλούμενα, εἶτα κύλικες αἱ πρὸς τὸ πρᾶγμα χρήσιμαι μάλιστ’ εἶναι δοκοῦσαι κατεσκευάζοντο, καλούμεναι κοτταβίδες. πρὸς δὲ τούτοις οἶκοι κατεσκευάζοντο κυκλοτερεῖς, ἵνα 479e πάντες εἰς τὸ μέσον τοῦ κοττάβου τεθέντος ἐξ ἀποστήματος ἴσου καὶ τόπων ὁμοίων ἀγωνίζοιντο περὶ τῆς νίκης, οὐ γὰρ μόνον ἐφιλοτιμοῦντο βάλλειν ἐπὶ τὸν σκοπόν, ἀλλὰ καὶ καλῶς ἕκαστα ἀνύτειν. ἔδει γὰρ εἰς τὸν ἀριστερὸν ἀγκῶνα ἐρείσαντα καὶ τῇ δεξιᾷ κυκλώσαντα ὑγρῶς ἀφεῖναι τὴν λάταγα· οὕτω γὰρ ἐκάλουν τὸ πῖπτον ἐκ τῆς κύλικος ὑγρόν· ὥστε ἔνιοι μεῖζον ἐφρόνουν ἐπὶ τῷ καλῶς κοτταβίζειν τῶν ἐπὶ τῷ ἀκοντίζειν μέγα φρονούντων.

479f

κρατάνιον. μήποτε τὸ νῦν καλούμενον κρανίον ἔκπωμα οὕτως ὠνόμαζον οἱ ἀρχαῖοι. πολέμων γοῦν ἢ ὅστις ἐστὶν ὁ ποιήσας τὸν ἐπιγραφόμενον Ἑλλαδικὸν περὶ τοῦ ἐν ᾽ Ὀλυμπίᾳ λέγων Μεταποντίνων ναοῦ γράφει καὶ ταῦτα·

ναὸς Μεταποντίνων, ἐν ᾧ φιάλαι ἀργυραῖ ρλβ᾽, οἰνοχόαι ἀργυραῖ β᾽, ἀποθυστάνιον ἀργυροῦν, φιάλαι γ 480a ἐπίχρυσοι. ναὸς Βυζαντίων, ἐν ᾧ Τρίτων κυπαρίσσινος ἔχων κρατάνιον ἀργυροῦν, σειρὴν ἀργυρᾶ, καρχήσια β’ ἀργυρᾶ, κύλιξ ἀργυρᾶ, οἰνοχόη χρυσῆ, κέρατα δύο. ἐν δὲ τῷ ναῷ τῆς Ἥρας τῷ παλαιῷ φιάλαι ἀργυραῖ λ᾽, κρατάνια ἀργυρᾶ β᾽, χύτρος ἀργυροῦς, ἀποθυστάνιον χρυσοῦν, κρατὴρ χρυσοῦς, Κυρηναίων ἀνάθημα, βατιάκιον ἀργυροῦν.

κρουνεῖα. Ἐπιγένης Μνηματίῳ·

κρατῆρες, κάδοι,
ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί.

480b

κυαθίς , κοτυλῶδες ἀγγεῖον. σώφρων ἐν τῷ ἐπιγραφομένῳ μίμῳ Γυναῖκες αἳ τὰν θεὸν φαντὶ ἐξελᾶν·

ὑποκατώρυκται δὲ ἐν κυαθίδι τρικτὺς ἀλεξιφαρμάκων.

κύλιξ. Φερεκράτης Δουλοδιδασκάλῳ;

νυνὶ δ’ ἀπόνιζε τὴν κύλικα δώσων πιεῖν,
ἔγχει τ’ ἐπιθεὶς τὸν ἡθμόν

ταῦτα δ’ ἐστὶ κεράμεα ποτήρια καὶ λέγεται ἀπὸ τοῦ κυλίεσθαι τῷ τροχῷ· ἀφ’ ὧν καλεῖται τό τε κυλικεῖον, ἐν ᾧ τίθεται τόπῳ τὰ ποτήρια κἂν ἀργυρᾶ τυγχάνῃ ὄντα, καὶ τὸ κυλικηγορεῖν, ὅταν 480c ἐπὶ τῇ κύλικί τις ἀγορεύῃ. Ἀθηναῖοι δὲ καὶ τὴν ἰατρικὴν πυξίδα καλοῦσι κυλιχνίδα διὰ τὸ τῷ τόρνῳ κεκυλίσθαι. ἐγένοντο δ’ ἐπίσημοι κύλικες αἵ τε Ἀργεῖαι καὶ αἱ Ἀττικαί. καὶ τῶν μὲν Ἀττικῶν μνημονεύει Πίνδαρος ἐν τοῖσδε·

ὦ Θρασύβουλ᾽, ἐρατᾶν ὄχημ’ ἀοιδᾶν
τοῦτό τοι πέμπω μεταδόρπιον. ἐν ξυνῷ κεν εἴη
συμπόταισίν τε γλυκερὸν
καὶ Διωνύσοιο καρπῷ καὶ κυλίκεσσιν Ἀθηναίαισι
κέντρον.

αἱ δ’ Ἀργεῖαι δοκοῦσι καὶ τὸν τύπον ἔχειν διάφορον 480d πρὸς τὰς Ἀττικάς. φοξαὶ γοῦν ἦσαν τὸ χεῖλος, ὡς Σιμωνίδης φησὶν ὁ Ἀμόργιος·

αὐτὴ δὲ φοξὴ χεῖλος Ἀργείη κύλιξ,

ἡ εἰς ὀξὺ ἀνηγμένη, οἷοὶ εἰσιν οἱ ἄμβικες καλούμενοι, τὸ γὰρ φοξὸν ἐπὶ τούτου τάττουσι, καθότι Ὅμηρος ἐπὶ τοῦ Θερσίτου·

φοξὸς ἔην κεφαλήν.

καὶ ἔστιν οἷον φαοξός, ὁ πρὸς τὰ φάη ὀξὺς ὁρώμενος.

διάφοροι δὲ κύλικες γίνονται καὶ ἐν τῇ τοῦ συσσίτου ἡμῶν Ἀθηναίου πατρίδι Ναυκράτει. 480e εἰσὶν γὰρ φιαλώδεις μέν, οὐ κατὰ τόρνον, ἀλλ’ ὥσπερ δακτύλῳ πεποιημέναι, καὶ ἔχουσιν ὦτα τέσσαρα, πυθμένα εἰς πλάτος ἐκτεταμένον πολλοὶ δ’ ἐν τῇ Ναυκράτει κεραμεῖς· ἀφ’ ὧν καὶ ἡ πλησίον τῶν κεραμείων πύλη Κεραμικὴ καλεῖται καὶ βάπτονται εἰς τὸ δοκεῖν εἶναι ἀργυραῖ. ἐπαινοῦνται δὲ καὶ αἱ Χῖαι κύλικες, ὧν μνημονεύει Ἕρμιππος ἐν Στρατιώταις·

Χία δὲ κύλιξ ὑψοῦ κρέμαται
περὶ πασσαλόφιν. 480f

Γλαύκων δ’ ἐν ταῖς Γλώσσαις Κυπρίους φησὶ τὴν κοτύλην κύλικα καλεῖν. Ἑρμῶναξ δ’ ἐν Συνὠννμοις οὕτως γράφει·

ἄλεισον ποτήριον, κύπελλον, ἄμφωτις, σκύφος, κύλιξ, κώθων, καρχήσιον, φιάλη

Ἀχαιὸς δὲ ὁ Ἐρετριεὺς ἐν Ἀλκμαίωνι ἀντὶ τοῦ κύλικες παραγώγως κυλιχνίδας εἴρηκε διὰ τούτων·

ἀλλ’ ὡς τάχιστα μέλανα δεῦρ’ ἀμνὸν φέρειν
κοινόν τε χρὴ κρατῆρα καὶ κυλιχνίδας.

καὶ Ἀλκαῖος κυλίχνας ἐν
τῷ ,

481a
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.

καὶ ἐν τῷ δεκάτῳ·

λάταγες ποτέονται κυλιχνᾶν ἀπὸ Τηιᾶν,

ὡς διαφόρων γινομένων καὶ ἐν Τέῳ κυλίκων.

Φερεκράτης Κοριαννοῖ·
ἐκ τοῦ βαλανείου γὰρ δίεφθος ἔρχομαι,
ξηρὰν ἔχουσα τὴν φάρυγα. β. δώσω πιεῖν
α. γλίσχρον γὲ μοὐστὶ τὸ σίαλον νὴ τὼ θεώ. 481b
β. τί λάβω; κεράσω σοι τὴν κυλίσκην; α. μηδαμῶς
μικράν γε. κινεῖται γὰρ εὐθύς μοι χολή,
ἐξ οὗπερ ἔπιον ἐκ τοιαύτης φάρμακον.
εἰς τὴν ἐμὴν νῦν ἔγχεον τὴν μείζονα.

ὅτι δὲ μεγάλοις ποτηρίοις αἱ γυναῖκες ἐχρῶντο ὁ αὐτὸς εἴρηκε Φερεκράτης ἐν Τυραννίδι διὰ τούτων

εἶτ’ ἐκεραμεύσαντο τοῖς μὲν ἀνδράσιν ποτήρια
πλατέα, τοίχους οὐκ ἔχοντ᾽, ἀλλ’ αὐτὸ τοὔδαφος μόνον, 481c
κοὐχὶ χωροῦντ’ οὐδὲ κόγχην, ἐμφερῆ γευστηρίοις·
σφίσι δὲ γ’ αὐταῖσιν βαθείας κύλικας ὥσπερ ὁλκάδας
οἰναγωγούς, περιφερεῖς, λεπτάς, μέσας γαστροιίδας,
οὐκ ἀβούλως, ἀλλὰ πόρρωθεν κατεσκευασμέναι
αὔθ’ ὅπως ἀνεκλογίστως πλεῖστος οἶνος ἐκποθῇ. 481d
εἶθ’ ὅταν τὸν οἶνον αὐτὰς αἰτιώμεθ’ ἐκπιεῖν,
λοιδοροῦνται κὠμνύουσι μὴ πιεῖν ἀλλ’ ἢ μίαν.
ἡ δὲ κρείττων ἡ μί’ ἐστὶ χιλίων ποτηρίων.

κυμβία τὰ ποτήρια καὶ πλοῖα μικρὰ Σιμάριστος. Δωρόθεος δέ·

γένος ποτηρίων βαθέων τὰ κυμβία καὶ ὀρθῶν, πυθμένα μὴ ἐχόντων μηδὲ ὦτα.

Πτολεμαῖος δὲ ὁ τοῦ Ἀριστονίκου τὰ κυφά. Νίκανδρος δ’ ὁ Θυατειρηνὸς τὸ χωρὶς ὠτίων ποτήριον ὠνομακέναι Θεόπομπον ἐν Μήδῳ. Φιλήμων Φάσματι·

ἔπιεν ἡ Ῥόδη 481e
κυμβίον ἀκράτου· κατασέσειχ’ ὑμᾶς ἄφνω.

Διονύσιος δ’ ὁ Σάμιος ἐν ἕκτῳ περὶ τοῦ Κύκλου τὸ αὐτὸ οἴεται εἶναι κισσύβιον καὶ κυμβίον. φησὶ γὰρ ὡς Ὀδυσσεὺς πληρώσας κυμβίον ἀκράτου ὤρεξε τῷ Κύκλωπι, οὐκ ἔστι δὲ μικρὸν τὸ διδόμενον αὐτῷ κισσύβιον παρ’ Ὁμήρῳ· οὐ γὰρ ἂν τρὶς πιὼν μέγιστος ὢν τὸ σῶμα ταχέως ἂν ὑπὸ τῆς μέθης κατηνέχθη. τοῦ κυμβίου μνημονεύει καὶ Δημοσθένης ἐν τῷ κατὰ Μειδίου ἀκολουθεῖν αὐτῷ φάσκων ῥυτὰ καὶ κυμβία. καὶ πάλιν ἐν τῷ αὐτῷ·

ἐπ’ ἀστράβης δὲ ὀχούμενος ἐξ Ἀργούρας τῆς Εὐβοίας, χλανίδας δ’ ἐπ’ ὄχου καὶ κυμβία καὶ κάδους ἔχων, ὧν ἐπελαμβάνοντο οἱ πεντηκοστολόγοι.

481f καὶ ἐν τῷ κατὰ Εὐέργου καὶ Μνησιβούλου. φησὶ δὲ Δίδυμος ὁ γραμματικὸς ἐπίμηκες εἶναι τὸ ποτήριον καὶ στενὸν τῷ σχήματι, παρόμοιον πλοίῳ ὃ καλεῖται κύμβη. καὶ ᾽ Ἀναξανδρίδης ἐν Ἀγροίκοις·

μεγάλ’ ἴσως ποτήρια
προπινόμενα καὶ μέστ’ ἀκράτου κυμβία
ἐκάρωσεν ὑμᾶς. β. ἀνακεχαίτικεν μὲν οὖν.

Ἄλεξις Ἱππεῖ·

τά τε κυμβία 482a
ἆρ’ ἦν πρόσωπ’ ἔχοντα χρυσᾶ παρθένων;
β. νὴ τὸν Δί᾽, ἦν γάρ. α. ὦ τάλαιν’ ἐγὼ κακῶν.

Ἐρατοσθένης δ’ ἐν τῇ πρὸς Ἀγήτορα τὸν Λάκωνα Ἐπιστολῇ ὡς κυαθῶδες ἀγγεῖον τὸ κυμβίον παραδίδωσι γράφων οὕτως·

θαυμάζουσι δὲ οἱ αὐτοὶ καὶ πῶς κύαθον μὴ κεκτημένος, ἀλλὰ κυμβίον μόνον, φιάλην προσεκέκτητο. δοκεῖ δὴ μοι τὸ μὲν τῆς τῶν ἀνθρώπων χρείας ἕνεκα, τὸ δὲ τῆς τῶν θεῶν τιμῆς εἰς τὴν κτῆσιν παρειληφέναι. κυάθῳ μὲν οὖν οὐδὲν ἐχρῶντο τότε οὐδὲ κοτύλῃ. 482b κρατῆρα γὰρ ἵστασαν τοῖς θεοῖς, οὐκ ἀργυροῦν οὐδὲ λιθοκόλλητον, ἀλλὰ γῆς Κωλιάδος. τοῦτον δ’ ὁσάκις ἐπιπληρώσαιεν, ἀποσπείσαντες τοῖς θεοῖς ἐκ τῆς φιάλης ᾠνοχόουν ἐφεξῆς, τὸν νεοκρᾶτα βάπτοντες τῷ κυμβίῳ, καθὰ καὶ νῦν παρ’ ὑμῖν ποιοῦσιν ἐν τοῖς φιδιτίοις. εἰ δέ ποτε πλεῖον πιεῖν βουληθεῖεν, προσπαρετίθεσαν τοὺς καλουμένους κοτύλους, κάλλιστα καὶ εὐποτώτατα ἐκπωμάτων. ἦσαν δὲ καὶ οὗτοι τῆς αὐτῆς κεραμείας.

ὅταν δ’ Ἔφιππος ἐν Ἐφήβοις λέγῃ 482c

οὐ κύλικας ἐπὶ τὰ δεῖπνα Χαιρήμων φέρει,
οὐ κυμβίοισι πεπολέμηκ’ Εὐριπίδης;

οὐ τὸν τραγικὸν λέγει ποιητήν, ἀλλά τινα ὁμώνυμον αὐτῷ, ἤτοι φίλοινόν τινα ἢ αἰτίαν ἔχοντα οὐ χρηστήν, ὥς φησιν Ἀντίοχος ὁ Ἀλεξανδρεὺς ἐν τῷ περὶ τῶν ἐν τῇ μέσῃ κωμῳδίᾳ κωμῳδουμένων Ποιητῶν. τὸ γὰρ ἐπάγεσθαι κατὰ τὰς ἑστιάσεις κυμβία καὶ δοκεῖν τούτοις διαμάχεσθαι εἰς ἑκάτερα τείνει, μνημονεύει δ’ αὐτοῦ καὶ Ἀναξανδρίδης ἐν Νηρηίσιν· 482d

δὸς δὴ τὸν χόα
αὐτῷ σύ, Κῶμε, καὶ τὸ κυμβίον φέρων·
Εὐριπίδης τις σήμερον γενήσεται.

καὶ Ἔφιππος ἐν Ὁμοίοις ἢ Ὀβελιαφόροις·

Διονυσίου δὲ δράματ’ ἐκμαθεῖν δέοι
καὶ Δημοφῶντος ἅττ’ ἐποίησεν εἰς Κότυν,
ῥήσεις τε κατὰ δεῖπνον Θεόδωρός μοι λέγοι,
Λάχητὶ τ᾽οἰκήσαιμι τὴν ἑξῆς θύραν,
κυμβία τε παρέχοιμ’ ἑστιῶν Εὐριπίδῃ,

ὅτι δὲ καὶ πλοῖον ἡ κύμβη Σοφοκλῆς ἐν Ἀνδρομέδᾳ φησίν·

482e ἵπποισιν ἢ κύμβαισι ναυστολεῖς χθόνα;

κύββα ποτήριον Ἀπολλόδωρος Παφίους.

κύπελλον. τοῦτο πότερόν ἐστιν ταὐτὸν τῷ ἀλείσῳ καὶ τῷ δέπαι καὶ μόνον ὀνόματι διαλλάσσει—

τοὺς μὲν ἄρα χρυσέοισι κυπέλλοις υἷες Ἀχαιῶν
δειδέχατ’ ἄλλοθεν ἄλλος ἀνασταδὸν

ἢ διάφορος ἦν ὁ τύπος καὶ οὐχ ὥσπερ τὸ δέπας καὶ τὸ ἄλεισον ἀμφικύπελλον, οὕτω καὶ τοῦτο, κυφὸν δὲ μόνον; ἀπὸ γὰρ τῆς κυφότητος τὸ 482f κύπελλον, ὥσπερ καὶ τὸ ἀμφικύπελλον ἢ ὅτι παραπλήσιον ἦν ταῖς πέλλαις, συνηγμένον μᾶλλον εἰς τὴν κυφότητα· ἢ ἀμφικύπελλα οἷον ἀμφίκυρτα ἀπὸ τῶν ὤτων, διὰ τὸ τοιαῦτα εἶναι τῇ κατασκευῇ, φησὶ γὰρ καὶ ὁ ποιητής·

ἦ τοι ὁ καλὸν ἄλεισον ἀναιρήσεσθαι ἔμελλεν
χρύσεον ἄμφωτον.

Ἀντίμαχος δ’ ἐν ε Θηβαίδος·

πᾶσιν δ’ ἡγεμόνεσσιν ἐποιχόμενοι κήρυκες
χρύσεα καλὰ κύπελλα τετυγμένα νωμήσαντο.

Σιληνὸς δέ φησι·

κύπελλα ἐκπώματα σκύφοις ὅμοια, ὡς καὶ Νίκανδρος ὁ Κολοφώνιος 483a κύπελλα δ’ ἔνειμε συβώτης.᾽

Εὔμολπος δὲ ποτηρίου γένος, ἀπὸ τοῦ κυφὸν εἶναι. Σιμάριστος δὲ τὸ δίωτον ποτήριον Κυπρίους, τὸ δὲ δίωτον καὶ τετράωτον Κρῆτας. Φιλίτας δὲ Συρακοσίους κύπελλα καλεῖν τὰ τῆς μάζης καὶ τῶν ἄρτων ἐπὶ τῆς τραπέζης καταλείμματα.

κύμβη. Φιλήμων ἐν ταῖς Ἀττικαῖς Φωναῖς κύλικος εἶδος. Ἀπολλόδωρος δ’ ἐν τῷ περὶ Ἐτυμολογιῶν Παφίους τὸ ποτήριον καλεῖν κύββα.

483b

κώθων Λακωνικὸν ποτήριον, οὗ μνημονεύει Ξενοφῶν ἐν α Κύρου Παιδείας. Κριτίας δ’ ἐν Λακεδαιμονίων Πολιτείᾳ γράφει οὕτως·

χωρὶς δὲ τούτων τὰ σμικρότατα ἐς τὴν δίαιταν· ὑποδήματα ἄριστα Λακωνικά· ἱμάτια φορεῖν ἥδιστα καὶ χρησιμώτατα· κώθων Λακωνικός, ἔκπωμα ἐπιτηδειότατον εἰς στρατείαν καὶ εὐφορώτατον ἐν γυλιῷ. οὗ δὲ ἕνεκα στρατιωτικόν, πολλάκις ἀνάγκη ὕδωρ πίνειν οὐ καθαρόν. πρῶτον μὲν οὖν τὸ μὴ λίαν κατάδηλον εἶναι τὸ πόμα· εἶτα ἄμβωνας ὁ κώθων ἔχων ὑπολείπει τὸ οὐ καθαρὸν ἐν αὑτῷ. 483c καὶ Πολέμων δ’ ἐν τῇ

τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονον, ὅτι κεραμέοις ἀγγείοις ἐχρῶντο οἱ Λακεδαιμόνιοι γράφει οὕτως·

ἀλλὰ μὴν ὅτι ἀρχαικὸν ἦν τὸ τοιόνδε τῆς ἀγωγῆς γένος ὃ καὶ νῦν ὁρᾶται παρά τισι τῶν ʽ Ἑλλήνων· ἐν Ἄργει μὲν ἐν ταῖς δημοσίαις θοίναις, ἐν Λακεδαίμονι δὲ κατὰ τὰς ἑορτάς, ἔν τε τοῖς ἐπινικίοις καὶ τοῖς γάμοις τῶν παρθένων, πίνουσιν ἐκ κεραμέων ποτηρίων ἐν δὲ τοῖς ἄλλοις συμποσίοις καὶ φιδιτίοις 483d ἐν πιθάκναις

μνημονεύει αὐτοῦ καὶ Ἀρχίλοχος ἐν Ἐλεγείοις ὡς ποτηρίου οὕτως·

ἀλλ’ ἄγε σὺν κώθωνι θοῆς διὰ σέλματα νηὸς
φοίτα καὶ κοίλων πώματ’ ἄφελκε κάδων,
ἄγρει δ’ οἶνον ἐρυθρὸν ἀπὸ τρυγός· οὐδὲ γὰρ ἡμεῖς
νήφειν ἐν φυλακῇ τῇδε δυνησόμεθα,

ὡς τῆς κύλικος λεγομένης κώθωνος. Ἀριστοφάνης Ἱππεῦσιν

εἰς τὰς ἱππαγωγοὺς εἰσεπήδων ἀνδρικῶς
πριάμενοι κώθωνας, οἱ δὲ σκόροδα καὶ κρόμμυα. 483e

ʽ Ἡνίοχος Γοργόσι·

πιεῖν πιεῖν τις ἐγχείτω λαβὼν
πυριγενῆ κυκλοτερῆ βραχύωτον παχύστομον
κώθωνα, παῖδα φάρυγος.

Θεόπομπος Στρατιώτισιν

ἐγὼ γὰρ ἂν κώθωνος ἐκ στρεψαύχενος
πίοιμι τὸν τράχηλον ἀνακεκλασμένη;

Ἄλεξις Ἐρίθοις·

εἶτα τετρακότυλον ἐπεσόβει κώθωνά μοι,
παλαιὸν οἴκων κτῆμα.

ἀπὸ δὲ τοῦ ποτηρίου τούτου καὶ ἀκρατοκώθωνας καλοῦσι τοὺς πλέονα ἄκρατον σπῶντας, ὡς Ὑπερείδης ἐν τῷ κατὰ Δημοσθένους. Καλλίξεινος 483f δ’ ἐν τετάρτῳ περὶ Ἀλεξανδρείας ἀναγράφων τὴν τοῦ Φιλαδέλφου πομπὴν καὶ καταλέγων πολλὰ ἐκπώματα γράφει καὶ τάδε·

κώθωνες διμέτρητοι β᾽.

περὶ δὲ τοῦ κωθωνίζεσθαι καὶ ὅτι χρήσιμός ἐστι διὰ χρόνου ὁ κωθωνισμὸς Μνησίθεος ὁ Ἀθηναῖος ἰατρὸς ἐν τῇ περὶ Κωθωνισμοῦ ἐπιστολῇ φησιν οὕτως·

συμβαίνει τοὺς μὲν πολὺν ἄκρατον ἐν ταῖς συνουσίαις πίνοντας μεγάλα βλάπτεσθαι 484a καὶ τὸ σῶμα καὶ τὴν ψυχήν. τὸ μέντοι κωθωνίζεσθαι διά τινων ἡμερῶν δοκεῖ μοι ποιεῖν τινα καὶ τοῦ σώματος κάθαρσιν καὶ τῆς ψυχῆς ἄνεσιν. γίγνονται γάρ τινες ἡμῖν ἐκ τῶν καθ’ ἡμέραν συμποσίων ἐπιπόλαιοι δριμύτητες· ταύταις οὖν ἐστι τῶν μὲν πόρων οἰκειότατος ὁ διὰ τῆς οὐρήσεως, τῶν δὲ καθάρσεων ἡ διὰ τῶν κωθωνισμῶν πρέπει μάλιστα, κατανίζεται γὰρ τὸ σῶμα τοῖς οἴνοις· ὑγρὸν γὰρ καὶ θερμὸν ὁ οἶνος· τὸ δὲ ἀφ’ ἡμῶν διηθούμενον οὖρόν ἐστιν δριμύ, τὰ γοῦν ἱμάτια τούτῳ χρώμενοι ῥύμματι πλύνουσιν οἱ 484b γναφεῖς. τρία δὲ παραφύλαττε ὅταν κωθωνίζῃ· μὴ πονηρὸν οἶνον πίνειν μηδὲ ἄκρατον μηδὲ τραγηματίζεσθαι ἐν τοῖς κωθωνισμοῖς. ὅταν δ’ ἱκανῶς ἔχῃς ἤδη, μὴ κοιμῶ πρὶν ἂν ἐμέσῃς πλέον ἢ ἔλαττον. εἶτα ἐὰν μὲν ἐμέσῃς ἱκανῶς, ἀναπαύου μικρόν· περιχεάμενος· ἐὰν δὲ μὴ δυνηθῇς ἱκανῶς κενῶσαι σαυτόν, πλείονι χρῆσαι τῷ λουτρῷ καὶ εἰς τὴν πύελον κατακλίθητι σφόδρα εἰς θερμὸν ὕδωρ.

ʽ Πολέμων δ’ ἐν πέμπτῳ τῶν πρὸς Ἀδαῖον 484c καὶ Ἀντίγονόν φησι·

Διόνυσος τέλειος καθήμενος ἐπὶ πέτρας· ἐξ εὐωνύμων δ’ αὐτοῦ Σάτυρος φαλακρός, ἐν τῇ δεξιᾷ κώθωνα μόνωτον ῥαβδωτὸν κρατῶν.

λαβρωνία ἐκπώματος Περσικοῦ εἶδος ἀπὸ τῆς ἐν τῷ πίνειν λαβρότητος ὠνομασμένον. πλατὺ δ’ ἐστὶ τῇ κατασκευῇ καὶ μέγα· ἔχει δὲ καὶ ὦτα μεγάλα· εἴρηται δὲ καὶ ἀρσενικῶς ὁ λαβρώνιος, Μένανδρος Ἁλιεῖ·

εὐποροῦμεν, οὐδὲ μετρίως· ἐκ Κυίνδων χρυσίον, 484d
Περσικαὶ στολαὶ δὲ κεῖνται· πορφυρᾶ , τορεύματα
ἔνδον ἔστ᾽, ἄνδρες, ποτήρἰ· ἄλλα τ’ ἀργυρώματα, κἀκτυπωμάτων πρόσωπα, τραγέλαφοι, λαβρώνιοι.

ἐν δὲ Φιλαδέλφοις·

ἤδη δ’ ἐπιχύσεις διάλιθοι, λαβρώνιοι,
Πέρσαι δ’ ἔχοντες μυιοσόβας ἑστήκεσαν.

Ἵππαρχος δ’ ἐν Θαίδι·

ὁ λαβρώνιος δ’ ἔσθ’ οὗτος ὄρνις; β. Ἡράκλεις, 484e
ποτήριον χρυσοῦς διακοσίους ἄγον.
α. ὢ περιβοήτου, φιλτάτη, λαβρωνίου.

Δίφιλος Τιθραύστῃ καὶ ἄλλα γένη καταλέγων ποτηρίων φησί·

πρίστις, τραγέλαφος, βατιάκη, λαβρώνιος.
ἀνδραπόδι’ ἤδη ταῦθ᾽, ὁρᾷς, ἥκιστά γε,
ἐκπωμάτων δ’ ὀνόματα. β. πρὸς τῆς Ἑστίας.
α. ὁ λαβρώνιος χρυσῶν δέ, παῖδες, εἴκοσι.

484f Δίδυμος δ’ ὅμοιον εἶναί φησιν αὐτὸ βομβυλιῷ ἢ βατιακίῳ.

Λάκαιναι κυλίκων εἶδος οὕτως λεγόμενον ἢ ἀπὸ τοῦ κεράμου, ὡς τὰ Ἀττικὰ σκεύη, ἢ ἀπὸ τοῦ σχήματος ἐπιχωριάσαντος ἐκεῖ, ὥσπερ αἱ Θηρίκλειαι λέγονται. Ἀριστοφάνης Δαιταλεῦσι·

Συβαρίτιδὰς τ’ εὐωχίας, καὶ Χῖον ἐκ Λακαινᾶν
κυλίκων μεθ’ ἡδέων σπάσαι φίλων·

λεπαστή. οἱ μὲν ὀξύνουσι τὴν τελευταίαν, ὡς 485a καλή, οἱ δὲ παροξύνουσιν, ὡς μεγάλη, τοῦτο δὲ τὸ ποτήριον ὠνομάσθη ἀπὸ τῶν εἰς τὰς μέθας καὶ τὰς ἀσωτίας πολλὰ ἀναλισκόντων, οὓς λαφύκτας καλοῦμεν. κύλικες δ’ ἦσαν μεγάλαι. ι Ἀριστοφάνης Εἰρήνῃ·

τί δῆτ’ ἂν εἰ πίοις οἴνου κύλικα λεπαστήν;

ἀφ’ ἧς ἔστι λάψαι, τουτέστιν ἁθρόως πιεῖν, κατεναντίον τῷ λεγομένῳ βομβυλιῷ, φησὶν γάρ που ὁ αὐτός

τὸ δ’ αἷμα λέλαφας τοὐμόν, ὦναξ δέσποτα,

οἷον ἅθρουν μ’ ἐξέπιες. ἐν δὲ Γηρυτάδῃ·

ἦν δὲ 485b
τὸ πρᾶγμ’ ἑορτή, περιέφερε δὲ κύκλῳ λεπαστὴν
ἡμῖν ταχὺ προσφέρων παῖς οἰνοχόος σφόδρα κυανοβενθῆ,

τὸ βάθος παρίστησιν ὁ κωμικὸς τοῦ ποτηρίου. Ἀντιφάνης δὲ ἐν Ἀσκληπιῷ·

τὴν δὲ γραῦν τὴν ἀσθενοῦσαν πάνυ πάλαι, τὴν βρυτικήν,
ῥίζιον τρίψας τι μικρὸν δελεάσας τε γεννικῇ
τὸ μέγεθος κοίλῃ λεπαστῇ, τοῦτ’ ἐποίησεν ἐκπιεῖν.

Φιλύλλιος Αὔγῃ·

πάντα γὰρ ἦν
μέστ’ ἀνδρῶν καὶ μειρακίων
πινόντων ὁμοῦ δ’ ἄλλων
γρᾴδι’ ἦν μεγάλαισιν οἴνου χαίροντα λεπασταῖς.

Θεόπομπος Παμφίλῃ· 485c

σπόγγος, λεκάνη, πτερόν, λεπαστὴ πάνυ πυκνή,
ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος
τέττιξ κελαδεῖ.

καὶ ἐν Μήδῳ·

ὣς ποτ’ ἐκήλησεν Καλλίστρατος υἷας Ἀχαιῶν,
κέρμα φίλον διαδοὺς ὅτε συμμαχίαν ἐρέεινεν
οἶον δ’ οὐ κήλησε δέμας λεπτὸν Ῥαδάμανθυν
Λύσανδρον κώθωνι, πρὶν αὐτῷ δῶκε λεπαστήν. 485d

Ἀμερίας δέ φησι τὴν οἰνοχόην λεπαστὴν καλεῖσθαι. Ἀριστοφάνης δὲ καὶ Ἀπολλόδωρος γένος εἶναι κύλικος. Φερεκράτης Κραπατάλλοις·

τῶν θεατῶν δ’ ὅστις ἂν
διψῇ, λεπαστὴν ἐγχεάμενον ἔστιν ἐκχαρυβδίσαι.

Νίκανδρος δ’ ὁ Κολοφώνιός φησιν Δόλοπας οὕτω καλεῖν τὴν κύλικα. Λυκόφρων δ’ ἐν τῷ θ περὶ Κωμῳδίας παραθέμενος τὰ Φερεκράτους καὶ αὐτὸς 485e εἶναί φησι γένος κύλικος τὴν λεπαστήν. μόσχος δ’ ἐν ἐξηγήσει Ῥοδιακῶν Λέξεων κεραμεοῦν ἀγγεῖόν φησιν αὐτὸ εἶναι, ἐοικὸς ταῖς λεγομέναις πτωματίσιν, ἐκπεταλώτερον δέ. Ἀρτεμίδωρος δ’ ὁ Ἀριστοφάνειος ποτήριον ποιόν. Ἀπολλοφάνης δὲ Κρησί·

καὶ λεπαστὰ μ’ ἁδύοινος εὐφρανεῖ δι’ ἁμέρας.

Θεόπομπος Παμφίλῃ·

λεπαστὴ μάλα συχνή, 485f
ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος
περίστατον βοῶσα τὴν κώμην ποεῖ.

Νίκανδρος δ’ ὁ Θυατειρηνὸς

κύλιξ,

φησί,

μείζων,

παρατιθέμενος Τηλεκλείδου ἐκ Πρυτάνεων

καὶ μελιχρὸν οἶνον ἕλκειν
ἐξ ἡδύπνου λεπαστῆς. 486a

Ἕρμιππος Μοίραις·

ἂν ἐγὼ πάθω τι τήνδε τὴν λεπαστὴν ἐκπιών,
τῷ Διονύσῳ πάντα τἀμαυτοῦ δίδωμι χρήματα.

λοιβάσιον κύλιξ, ὥς φησι Κλείταρχος καὶ Νίκανδρος ὁ Θυατειρηνός.., ᾧ τὸ ἔλαιον ἐπισπένδουσι τοῖς ἱεροῖς, σπονδεῖον δὲ ᾧ τὸν οἶνον, καλεῖσθαι λέγων λοιβίδας καὶ τὰ σπονδεῖα ὑπὸ Ἀντιμάχου τοῦ Κολοφωνίου.

Λέσβιόν ὅτι ποτηρίου εἶδος, Ἡδύλος παρίστησιν ἐν Ἐπιγράμμασιν οὑτωσὶ λέγων 486b

ἡ διαπινομένη Καλλίστιον ἀνδράσι, θαῦμα
κοὐ ψευδές, νῆστις τρεῖς χόας ἐξέπιεν
ἧς τόδε σοί, Παφίη, ζωραῖς μύρρῃσι θυωθὲν
κεῖται πορφυρέης Λέσβιον ἐξ ὑέλου.

ἣν σὺ σάου πάντως, ὡς καὶ πάλι τῶν ἀπ’ ἐκείνης
σοὶ τοῖχοι γλυκερῶν σῦλα φέρωσι πόθων.

λουτήριον. Ἐπιγένης Μνηματίῳ ἐν τῷ τῶν ποτηρίων καταλόγῳ φησί·

κρατῆρες, κάδοι, 486c
ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί.
λουτήρι’ ἀλλὰ τί καθ’ ἕκαστα δεῖ λέγειν;
ὄψει γὰρ αὐτός.

Λυκιουργεῖς. φιάλαι τινὲς οὕτως καλοῦνται ἀπὸ Λύκωνος τοῦ κατασκευασαμένου, ὡς καὶ Κονώνειοι αἱ ὑπὸ Κόνωνος ποιηθεῖσαι. μνημονεύει τοῦ Λύκωνος Δημοσθένης ἐν τῷ περὶ τοῦ στεφάνου κἀν τῷ πρὸς Τιμόθεον ὑπὲρ χρέως λέγων οὕτως·

φιάλας Λυκιουργεῖς δύο.

ἐν δὲ τῷ πρὸς Τιμόθεον 486d γράφει·

δίδωσιν ἀποθεῖναι τῷ Φορμίωνι μετὰ τῶν χρημάτων καὶ ἄλλας φιάλας Λυκιουργεῖς δύο.

Ἡρόδοτος δ’ ἐν ζ

προβόλους δύο Λυκιουργίδας ἢ λυκοεργέας,

ὅτι ἀκόντιά ἐστι πρὸς λύκων θήραν ἐπιτήδεια ἢ ἐν Λυκίᾳεἰργασμένα. ὅπερ ἐξηγούμενος Δίδυμος ὁ γραμματικὸς τὰς ὑπὸ Λυκίου φησὶ κατεσκευασμένας. ἦν δὲ οὗτος τὸ γένος Βοιώτιος ἐξ Ἐλευθερῶν, υἱὸς Μύρωνος τοῦ ἀνδριαντοποιοῦ, ὡς Πολέμων φησὶν ἐν α περὶ Ἀκροπόλεως, ἀγνοεῖ δ’ ὁ γραμματικὸς ὅτι τὸν τοιοῦτον σχηματισμὸν ἀπὸ κυρίων ὀνομάτων οὐκ ἄν τις εὕροι γινόμενον, ἀλλ’ ἀπὸ πόλεων 486e ἢ ἐθνῶν. ι Ἀριστοφάνης τε γὰρ ἐν Εἰρήνῃ φησί·

τὸ δὲ πλοῖον ἔσται Ναξιουργὴς κάνθαρος·

Κριτίας τε ἐν τῇ Λακεδαιμονίων Πολιτείᾳ·

κλίνη Μιλησιουργὴς καὶ δίφρος Μιλησιουργής, κλίνη Χιουργὴς καὶ κρούπεζα Ῥηναιουργής.

ʽ Ἡρόδοτός τε ἐν τῇ ἑβδόμῃ φησί·

προβόλους δύο Λυκοεργέας.

μήποτ’ οὖν καὶ παρὰ τῷ Ἡροδότῳ ὡς καὶ παρὰ τῷ Δημοσθένει γραπτέον Λυκιοεργέας, ἵν’ ἀκούηται τὰ ἐν Λυκίᾳ εἰργασμένα.

μέλη. οὕτω καλεῖταί τινα ποτήρια ὧν μνημονεύει Ἀνάξιππος ἐν Φρέατι λέγων οὕτως 486f

σὺ δὲ τὴν μέλην, Συρίσκε, ταυτηνὶ λαβὼν
ἔνεγκον ἐπὶ τὸ μνῆμ’ ἐκείνῃ, μανθάνεις ;
καὶ κατάχεον.

μετάνιπτρον ἡ μετὰ τὸ δεῖπνον ἐπὴν ἀπονίψωνται διδομένη κύλιξ. ι Ἀντιφάνης Λαμπάδι·

δαίμονος
ἀγαθοῦ μετάνιπτρον, ἐντραγεῖν, σπονδή, κρότος. 487a

Δίφιλος Σαπφοῖ·

Ἀρχίλοχε, δέξαι τήνδε τὴν μετανιπτρίδα
μεστὴν Διὸς σωτῆρος, Ἀγαθοῦ δαίμονος

ἔνιοι δὲ τὴν μετὰ τὸ νίψασθαι πόσιν, ὡς Σέλευκος ἐν Γλώσσαις. Καλλίας δ’ ἐν Κύκλωψι·

καὶ δέξαι τηνδὶ μετανιπτρίδα τῆς Ὑγιείας.

Φιλέταιρος Ἀσκληπιῷ·

ἐνέσεισε μεστὴν ἴσον ἴσῳ μετανιπτρίδα
μεγάλην, ἐπειπὼν τῆς Ὑγιείας τοὔνομα.

Φιλόξενος δ’ ὁ διθυραμβοποιὸς ἐν τῷ ἐπιγραφομένῳ Δείπνῳ μετὰ τὸ ἀπονίψασθαι τὰς χεῖρας προπίνων τινί φησι· 487b

σὺ δὲ τάνδε Βακχίαν
εὔδροσον πλήρη μετανιπτρίδα δέξαι.
πραΰ τί τοι Βρόμιος γάνος τόδε δοὺς ἐπὶ τέρψιν
πάντας ἄγει.

Ἀντιφάνης Λαμπάδι·

τράπεζα φυστημινεις, ἅμα δ’ ἦν Δαίμονος
ἀγαθοῦ μετάνιπτρον.

Νικόστρατος Ἀντερώσῃ·

μετανιπτρίδ’ αὐτῷ τῆς Ὑγιείας ἔγχεον.

μαστὸς. Ἀπολλόδωρος ὁ Κυρηναῖος, ὡς Πάμφιλός φησι, Παφίους τὸ ποτήριον οὕτως καλεῖν. 487c

μαθαλίδας Βλαῖσος ἐν Σατούρνῳ φησὶν

ἑπτὰ μαθαλίδας
ἐπίχεον ἁμὶν τῶ γλυκυτάτω.

Πάμφιλος δέ φησι·

μήποτε ἐκπώματός ἐστιν εἶδος, ἢ μέτρον οἷον κύαθος.

Διόδωρος δὲ κύλικα ἀποδίδωσι.

Μάνης ποτηρίου εἶδος. Νίκων Κιθαρῳδῷ·

καὶ πάνυ τις εὐκαίρως

προπίνω,

φησί,

σοί,
πατριῶτα.

μάνην δ’ ἔλαβε κεραμεοῦν ἁδρόν,
χωροῦντα κοτύλας πέντ’ ἴσως. ἐδεξάμην.

παρέθετο τὰ ἰαμβεῖα καὶ Δίδυμος καὶ Πάμφιλος. 487d καλεῖται δὲ μάνης καὶ τὸ ἐπὶ τοῦ κοττάβου ἐφεστηκός, ἐφ’ οὗ τὰς λάταγας ἐν παιδιᾷ ἔπεμπον ὅπερ ὁ Σοφοκλῆς ἐν Σαλμωνεῖ ὁ χάλκειον ἔφη κάρα, λέγων οὕτως·

τάδ’ ἐστὶ κνισμὸς καὶ φιλημάτων ψόφος·
τῷ καλλικοτταβοῦντι νικητήρια
τίθημι καὶ βαλόντι χάλκειον κάρα,

Ἀντιφάνης Ἀφροδίτης Γοναῖς·

ἐγὼ ᾽ πιδείξω καθ’ ἓν ὃς ἂν τὸν κότταβον
ἀφεὶς ἐπὶ τὴν πλάστιγγα ποιήσῃ πεσεῖν β.
πλάστιγγα; ποίαν; τοῦτο τοὐπικείμενον
487e ἄνω τὸ μικρόν, τὸ πινακίσκιον λέγεις;
α. τοῦτ’ ἐστὶ πλάστιγξ—οὖτος ὁ κρατῶν γίνεται.
β. πῶς δ’ εἴσεταί τις τοῦτ᾽; α. ἐὰν τύχῃ μόνον
αὐτῆς, ἐπὶ τὸν μάνην πεσεῖται καὶ ψόφος
ἔσται πάνυ πολύς. β. πρὸς θεῶν, τῷ κοττάβῳ
πρόσεστι καὶ Μάνης τις ὥσπερ οἰκέτης;

Ἕρμιππος Μοίραις·

ῥάβδον δ’ ὄψει φησί τὴν κοτταβικὴν
ἐν τοῖς ἀχύροισι κυλινδομένην,
μάνης δ’ οὐδὲν λατάγων ἀίει·
τὴν δὲ τάλαιναν πλάστιγγ’ ἂν ἴδοις 487f
παρὰ τὸν στροφέα τῆς κηπαίας
ἐν τοῖσι κορήμασιν οὖσαν.

Νεστορίς. περὶ τῆς ἰδέας τοῦ Νέστορος ποτηρίου φησὶν ὁ ποιητής·

πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός,
χρυσείοις ἥλοισι πεπαρμένον οὔατα δ’ αὐτοῦ
τέσσαρ’ ἔσαν, δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον
χρύσειαι νεμέθοντο δύω δ’ ὑπὸ πυθμένες ἦσαν. 488a
ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης
πλεῖον ἐὸν Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν.

ἐν τούτοις ζητεῖται πρῶτον μὲν τί ποτ’ ἐστὶ τὸ χρυσείοις ἥλοισι πεπαρμένον, ἔπειτα τί τὸ οὔατα δ’ αὐτοῦ τέσσαρ’ ἔσαν. τὰ γὰρ ἄλλα ποτήριά φησιν ὁ Μυρλεανὸς Ἀσκληπιάδης ἐν τῷ περὶ τῆς Νεστορίδος δύο ὦτα ἔχειν. πελειάδας δὲ πῶς ἄν τις ὑπόθοιτο νεμομένας περὶ ἕκαστον τῶν ὤτων; πῶς δὲ καὶ λέγει δύο πυθμένας εἶναι τοῦ ποτηρίου; 488b ἰδίως δὲ καὶ τοῦτο λέγεται ὅτι οἱ μὲν ἄλλοι μογοῦντες ἐβάσταζον τὸ ποτήριον, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν. ταῦτα προθέμενος ὁ Ἀσκληπιάδης ζητεῖ περὶ τῶν ἥλων, πῶς πεπαρμένους αὐτοὺς δεῖ δέχεσθαι. οἱ μὲν οὖν λέγουσιν ἔξωθεν δεῖν ἐμπείρεσθαι τοὺς χρυσοῦς ἥλους τῷ ἀργυρῷ ἐκπώματι κατὰ τὸν τῆς ἐμπαιστικῆς τέχνης λόγον, ὡς καὶ ἐπὶ τοῦ Ἀχιλλέως σκήπτρου·

ὣς φάτο χωόμενος, ποτὶ δὲ σκῆπτρον βάλε γαίῃ
χρυσείοις ἥλοισι πεπαρμένον.

ἐμφαίνεται γὰρ ὡς τῶν ἥλων ἐμπεπερονημένων 488c καθάπερ ἐπὶ τῶν ῥοπάλων. καὶ ἐπὶ τοῦ ξίφους τοῦ Ἀγαμέμνονος·

ἀμφὶ δ’ ἄρ’ ὤμοισιν βάλετο ξίφος· ἐν δὲ οἱ ἧλοι
χρύσειοι πάμφαινον ἀτὰρ περὶ κουλεὸν ἦεν
ἀργύρεον.

Ἀπελλῆς μὲν οὖν ὁ τορευτὴς ἐπεδείκνυεν, φησίν, ἡμῖν ἔν τισι Κορινθιακοῖς ἔργοις τὴν τῶν ἥλων θέσιν. ἐξοχὴ δ’ ἦν ὀλίγη τοῖς κολαπτῆρσιν ἐπηρμένη καὶ οἱονεὶ κεφαλίδας ἥλων ἀποτελοῦσα. πεπάρθαι δὲ λέγεται τοὺς ἥλους ὑπὸ τοῦ ποιητοῦ οὐχ ὅτι ἔξωθεν πρόσκεινται καὶ πεπαρμένοι εἰσίν, 488d ἀλλ’ ὅτι ἐμπεπαρμένοις ἐοίκασιν ἔξω τε ὀλίγῳ προὔχουσι, μετέωροι τῆς ἄλλης ἐπιφανείας ὄντες.

καὶ περὶ τῶν ὤτων οὕτως διορίζονται, ὅτι εἶχεν μὲν δύο ὦτα ἄνω καθότι καὶ τἄλλα ποτήρια, ἄλλα δὲ δύο κατὰ τὸ κύρτωμα μέσον ἐξ ἀμφοῖν τοῖν μεροῖν μικρά, παρόμοια ταῖς Κορινθιακαῖς ὑδρίαις. ὁ δὲ Ἀπελλῆς ἐντέχνως ἄγαν ὑπέδειξε τὴν τῶν τεσσάρων ὤτων σχέσιν ἔχουσαν ὧδε. ἐκ μιᾶς οἱονεὶ ῥίζης, ἥτις τῷ πυθμένι προσκυρεῖ , καθ’ ἑκάτερον τὸ οὖς διασχιδεῖς εἰσι ῥάβδοι ἐπ’ ἀμφοῖν, 488e οὐ πολὺ ἀπ’ ἀλλήλων διεστῶσαι διάστημα, αὗται μέχρι τοῦ χείλους διήκουσαι τοῦ ποτηρίου καὶ μικρὸν ἔτι μετεωριζόμεναι κατὰ μὲν τὴν ἀπόστασιν τοῦ ἀγγείου φυλάττουσι τὴν διάσχισιν, κατὰ δὲ τὸ ἀπολῆγον πρὸς τὴν τοῦ χείλους ἔρεισιν πάλιν συμφυεῖς εἰσιν. καὶ γίνεται τὸν τρόπον τοῦτον τέτταρα ὦτα. τοῦτο δὲ οὐκ ἐπὶ πάντων, ἀλλ’ ἐπ’ ἐνίων ποτηρίων τὸ εἶδος τῆς κατασκευῆς θεωρεῖται, μάλιστα δὲ τῶν λεγομένων Σελευκίδων. τὸ δ᾽ 488f ἐπὶ τῶν δυεῖν πυθμένων ζητούμενον, πῶς λέγεται τὸ δύο δ’ ὑπὸ πυθμένες ἦσαν, διαλύουσιν οὕτως τινές, τῶν ποτηρίων τινὰ μὲν ἕνα πυθμένα ἔχειν τὸν φυσικὸν καὶ συγκεχαλκευμένον τῷ ὅλῳ ποτηρίῳ, καθότι τὰ λεγόμενα κυμβία καὶ τὰς φιάλας καὶ εἴ τι φιαλῶδές ἐστι τὴν ἰδέαν τινὰ δὲ δύο, ὥσπερ τὰ ᾠοσκύφια καὶ τὰ κανθάρια καὶ τὰς Σελευκίδας καὶ τὰ καρχήσια καὶ τὰ τούτοις ὅμοια· ἕνα μὲν γὰρ εἶναι πυθμένα τὸν κατὰ τὸ κύτος συγκεχαλκευμένον ὅλῳ τῷ ἀγγείῳ, ἕτερον δὲ τὸν πρόσθετον, ἀπὸ ὀξέος ἀρχόμενον, καταλήγοντα δ’ εἰς πλατύτερον, 489a ἐφ’ οὗ ἵσταται τὸ ποτήριον. καὶ τὸ τοῦ Νέστορος οὖν δέπας φασὶν εἶναι τοιοῦτον. δύναται δὲ καὶ δύο πυθμένας ὑποτίθεσθαι, τὸν μὲν οἷον τοῦ ποτηρίου φέροντα τὸν ὅλον ὄγκον καὶ κατὰ μείζονα κυκλοειδῆ περιγραφὴν ἔξαρσιν ἔχοντα τοῦ ὕψους σύμμετρον, τὸν δὲ κατ’ ἐλάττω κύκλον συνεχόμενον ἐν τῷ μείζονι, καθ’ ὅσον συννεύειν συμβέβηκεν εἰς ὀξὺ τὸν φυσικὸν τοῦ ποτηρίου πυθμένα, ὥστε ὑπὸ δυοῖν πυθμένοιν φέρεσθαι τὸ ἔκπωμα. Διονύσιος δὲ ὁ Θρᾲξ ἐν Ῥόδῳ λέγεται τὴν Νεστορίδα κατασκευάσαι τῶν μαθητῶν αὐτῷ συνενεγκάντων 489b τἀργύριον ὅπερ Προμαθίδας ὁ Ἡρακλεώτης ἐξηγούμενος τὴν κατὰ τὸν Διονύσιον διάταξίν φησιν σκύφον εἶναι παρακειμένως ἔχοντα τὰ ὦτα, καθάπερ αἱ δίπρῳροι τῶν νεῶν, περὶ δὲ τὰ ὦτα τὰς περιστεράς· ὡσπερεὶ δέ τινα ῥοπάλια δύο ὑποκεῖσθαι τῷ ποτηρίῳ πλάγια διὰ μήκους· ταῦτα δ’ εἶναι τοὺς δύο πυθμένας, ὁποῖόν τι καὶ νῦν ἔστιν ἰδεῖν ἐν Καπύῃ πόλει τῆς Καμπανίας ἀνακείμενον 489c τῇ Ἀρτέμιδι ποτήριον, ὅπερ λέγουσιν ἐκεῖνοι Νέστορος γεγονέναι ἐστὶ δὲ ἀργύρεον, χρυσοῖς γράμμασιν ἐντετυπωμένα ἔχον τὰ Ὁμηρικὰ ἔπη.

ἐγὼ

δέ,

φησὶν ὁ Μυρλεανός,

τάδε λέγω περὶ τοῦ ποτηρίου, οἱ παλαιοὶ καὶ τὰ περὶ τὴν ἥμερον τροφὴν πρῶτοι διαταξάμενοι τοῖς ἀνθρώποις, πειθόμενοι τὸν κόσμον εἶναι σφαιροειδῆ, λαμβάνοντες ἔκ τε τοῦ ἡλίου καὶ τῆς σελήνης σχήματος ἐναργεῖς τὰς φαντασίας, καὶ τὰ περὶ τὴν ἰδίαν τροφὴν τῷ περιέχοντι κατὰ τὴν ἰδέαν τοῦ σχήματος ἀφομοιοῦν εἶναι δίκαιον ἐνόμιζον. διὸ τὴν τράπεζαν κυκλοειδῆ κατεσκευάσαντο καὶ τοὺς τρίποδας τοὺς 489d τοῖς θεοῖς καθαγιζομένους κυκλοτερεῖς καὶ ἀστέρας ἔχοντας, καὶ φθόεις, οὓς καὶ καλοῦσι σελήνας. καὶ τὸν ἄρτον δ’ ἐκάλεσαν ὅτι τῶν σχημάτων ὁ κύκλος ἀπήρτισται καὶ ἔστι τέλειος, καὶ τὸ ποτήριον οὖν τὸ δεχόμενον τὴν ὑγρὰν τροφὴν κυκλοτερὲς ἐποίησαν κατὰ μίμημα τοῦ κόσμου, τὸ δὲ τοῦ Νέστορος καὶ ἰδιαίτερόν ἐστιν, ἔχει γὰρ καὶ ἀστέρας, οὓς ἥλοις ὁ ποιητὴς ἀπεικάζει διὰ τὸ τοὺς ἀστέρας περιφερεῖς εἶναι τοῖς ἥλοις ὁμοίως καὶ ἐμπεπηγέναι τῷ οὐρανῷ, καθὼς καὶ Ἄρατός φησιν ἐπ’ αὐτῶν 489e

οὐρανῷ αἰὲν ἄρηρεν ἀγάλματα νυκτὸς ἰούσης.

περιττῶς δὲ καὶ τοῦτ’ ἔφρασεν ὁ ποιητής, τοὺς χρυσοῦς ἥλους παρατιθεὶς τῇ τοῦ ἀργυροῦ ἐκπώματος φύσει, τὴν τῶν ἀστέρων καὶ τοῦ οὐρανοῦ ἐκτυπῶν κατὰ τὴν ἰδέαν τῆς χρόας οὐσίαν, ὁ μὲν γὰρ οὐρανὸς ἀργύρῳ προσέοικεν, οἱ δὲ ἀστέρες χρυσῷ διὰ τὸ πυρῶδες.
ὑποθέμενος

οὖν κατηστερισμένον τὸ τοῦ Νέστορος ποτήριον μεταβαίνει καὶ ἐπὶ τὰ κράτιστα τῶν ἀπλανῶν ἀστέρων, οἷς δὴ τεκμαίρονται τὰ περὶ τὴν ζωὴν οἱ ἄνθρωποι· λέγω δὲ τὰς πελειάδας. 489f ὅταν γὰρ εἴπῃ·

δύω δὲ πελειάδες ἀμφὶς ἕκαστον
χρύσειαι νεμέθοντο,

πελειάδας οὐ σημαίνει τὰς ὄρνιθας, ἅς τινες ὑπονοοῦσι περιστερὰς εἶναι, ἁμαρτάνοντες. ἕτερον γὰρ εἶναὶ φησιν Ἀριστοτέλης πελειάδα καὶ ἕτερον περιστεράν. πελειάδας δ’ ὁ ποιητὴς καλεῖ νῦν τὰς Πλειάδας, πρὸς ἃς σπόρος τε καὶ ἀμητός, καὶ τῶν καρπῶν ἀρχὴ γενέσεως καὶ συναιρέσεως, καθά φησι καὶ Ἡσίοδος·

πληιάδων Ἀτλαγενέων ἐπιτελλομενάων 490a
ἄρχεσθ’ ἀμητοῖ᾽, ἀρότοιο δὲ δυσομενάων.

καὶ Ἄρατος·

αἱ μὲν ὁμῶς ὀλίγαι καὶ ἀφεγγέες, ἀλλ’ ὀνομαστοὶ
ἦρι καὶ ἑσπέριαι, Ζεὺς δ’ αἴτιος, εἱλίσσονται
ὅς σφισι καὶ θέρεος καὶ χείματος ἀρχομένοιο
σημαίνειν ἐπένευσεν ἐπερχομένου τ’ ἀρότοιο.

τὰς οὖν τῆς τῶν καρπῶν γενέσεως καὶ τελειώσεως προσημαντικὰς Πλειάδας οἰκείως ἐνετόρευσε τῷ τοῦ σοφωτάτου Νέστορος ὁ ποιητὴς ποτηρίῳ· καὶ γὰρ τοῦτο τῆς ἑτέρας τροφῆς δεκτικὸν ἀγγεῖον. 490b διὸ καὶ τῷ Διὶ τὴν ἀμβροσίαν τὰς Πελειάδας φέρειν φησί

τῇ μὲν τ’ οὐδὲ ποτητὰ, παρέρχεται οὐδὲ Πέλειαι
τρήρωνες, ταὶ τ’ ἀμβροσίην Διὶ πατρὶ φέρουσι.

οὐ γὰρ τὰς πελειάδας τὰς ὄρνεις φέρειν νομιστέον, τῷ Διὶ τὴν ἀμβροσίαν, ὡς οἱ πολλοὶ δοξάζουσιν ἄσεμνον γάρ, ἀλλὰ τὰς Πλειάδας, οἰκεῖον γὰρ τὰς προσημαινούσας τῷ τῶν ἀνθρώπων γένει τὰς ὥρας, ταύτας καὶ τῷ Διὶ φέρειν τὴν ἀμβροσίαν. διόπερ ἀπὸ τῶν πτηνῶν αὐτὰς χωρίζει λέγων 490c

τῇ μὲν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ Πέλειαι.

ὅτι δὲ τὰς Πλειάδας τὸ ἐνδοξότατον τῶν ἀπλανῶν ἄστρων ὑπείληφε, δῆλον ἐκ τοῦ προτάττειν αὐτὰς κατὰ τὴν τῶν ἄλλων συναρίθμησιν

ἐν δὲ τὰ τείρεα πάντα τὰ τ’ οὐρανὸς ἐστεφάνωται,
Πληιάδας θ’ Ὑάδας τε τό τε σθένος Ὠρίωνος
ἄρκτον θ᾽, ἣν καὶ Ἅμαξαν ἐπίκλησιν καλέουσιν. 490d

ἐπλανήθησαν δ’ οἱ πολλοὶ νομίζοντες τὰς πελειάδας ὄρνεις εἶναι πρῶτον μὲν ἐκ τοῦ ποιητικοῦ σχηματισμοῦ τοῦ κατὰ τὴν πρόσθεσιν τοῦ γράμματος· ἔπειτα δ’ ὅτι τὸ τρήρωνες μόνων ἐδέξαντο εἶναι ἐπίθετον πελειάδων, ἐπεὶ διὰ τὴν ἀσθένειαν εὐλαβὴς ἡ ὄρνις αὕτη τρεῖν δ’ ἐστὶ τὸ εὐλαβεῖσθαι. πιθανὸν δ’ ἐστὶ τὸ ἐπίθετον καὶ ἐπὶ τῶν Πλειάδων τιθέμενον μυθεύονται γὰρ καὶ αὗται τὸν ᾽ Ὠρίωνα φεύγειν, διωκομένης τῆς μητρὸς αὐτῶν Πληιόνης 490e ὑπὸ τοῦ ᾽ Ὠρίωνος.

ἡ δὲ τοῦ ὀνόματος ἐκτροπή, καθ’ ἣν αἱ Πλειάδες λέγονται Πέλειαι καὶ Πελειάδες, παρὰ πολλοῖς ἐστι τῶν ποιητῶν, πρώτη δὲ Μοιρὼ ἡ Βυζαντία καλῶς ἐδέξατο τὸν νοῦν τῶν Ὁμήρου ποιημάτων ἐν τῇ Μνημοσύνῃ ἐπιγραφομένῃ φάσκουσα τὴν ἀμβροσίαν τῷ Διὶ τὰς Πλειάδας κομίζειν. Κράτης δ’ ὁ κριτικὸς σφετερισάμενος αὐτῆς τὴν δόξαν ὡς ᾽ἴδιον ἐκφέρει τὸν λόγον. καὶ Σιμωνίδης δὲ τὰς Πλειάδας Πελειάδας εἴρηκεν ἐν τούτοις ι

490f δίδωτι δ’ εὖχος Ἑρμᾶς ἐναγώνιος,
Μαίας εὐπλοκάμοιο παῖς, ἔτικτε δ’ Ἄτλας
ἑπτὰ ἰοπλοκάμων φιλᾶν θυγατρῶν τὰν γ’ ἔξοχον εἶδος,
ταὶ καλέονται Πελειάδες οὐράνιαι.

σαφῶς γὰρ τὰς Πλειάδας οὔσας Ἄτλαντος θυγατέρας Πελειάδας καλεῖ, καθάπερ καὶ Πίνδαρος

ἐστὶ δ’ ἐοικὸς
ὀρειᾶν γε Πελειάδων
μὴ τηλόθεν Ὀαρίωνα νεῖσθαι.

σύνεγγυς γάρ ἐστιν ὁ ᾽ Ὠρίων τῇ ἀστροθεσίᾳ τῶν Πλειάδων· διὸ καὶ ὁ περὶ ταύτας μῦθος, ὅτι φεύγουσι μετὰ τῆς μητρὸς τῆς Πληιόνης τὸν Ὠρίωνα, ὀρείας δὲ λέγει τὰς Πλειάδας ἐν ἴσῳ τῷ οὐρείας κατὰ παράλειψιν τοῦ υ , ἐπειδὴ κεῖνται 491a ἐπὶ τῆς οὐρᾶς τοῦ ταύρου. καὶ Αἰσχύλος δ’ ἐκφανέστερον προσπαίζων τῷ ὀνόματι κατὰ τὴν ὁμοφωνίαν

φησὶ, αἱ δ’ ἕπτ’ Ἄτλαντος παῖδες ὠνομασμέναι
πατρὸς μέγιστον ἆθλον οὐρανοστεγῆ κλαίεσκον, ἔνθα νυκτέρων φαντασμάτων
ἔχουσι μορφὰς ἄπτεροι Πελειάδες.

ἀπτέρους γὰρ αὐτὰς εἴρηκε διὰ τὴν πρὸς τὰς ὄρνεις ὁμωνυμίαν. ἡ δὲ Μοιρὼ καὶ αὐτὴ τὸν τρόπον τοῦτόν φησι· 491b

Ζεὺς δ’ ἄρ’ ἐνὶ Κρήτῃ τρέφετο μέγας, οὐδ’ ἄρα τίς νιν
ἠείδει μακάρων ὁ δ’ ἀέξετο πᾶσι μέλεσσι,
τὸν μὲν ἄρα τρήρωνες ὑπὸ ζαθέῳ τράφον ἄντρῳ
ἀμβροσίην φορέουσαι ἀπ’ ᾽ Ὠκεανοῖο ῥοάων
νέκταρ δ᾽ ἐκ πέτρης μέγας αἰετὸς αἰὲν ἀφύσσων
γαμφηλῇς φορέεσκε ποτὸν Διὶ μητιόεντι.
τὸν καὶ νικήσας πατέρα Κρόνον εὐρύοπα Ζεὺς
ἀθάνατον ποίησε καὶ οὐρανῷ ἐγκατένασσεν.
ὣς δ’ αὕτως τρήρωσι πελειάσιν ὤπασε τιμήν, 491c
αἳ δή τοι θέρεος καὶ χείματος ἄγγελοί εἰσι.

καὶ Σιμμίας δ’ ἐν τῇ Γοργοῖ φησιν

αἰθέρος ὠκεῖαι πρόπολοι πίλναντο Πέλειαι.

Ποσείδιππὸς τ’ ἐν τῇ Αἰσωπίᾳ·

οὐδέ τοι ἀκρόνυχοι ψυχραὶ δύνουσι Πέλειαι.

Λαμπροκλῆς δ’ ὁ διθυραμβοποιὸς καὶ ῥητῶς αὐτὰς εἶπεν ὁμωνυμεῖν ταῖς περιστεραῖς ἐν τούτοις·

αἵ τε ποταναῖς
ὁμώνυμοι πελειάσιν αἰθέρι κεῖσθε.

καὶ ὁ τὴν εἰς Ἡσίοδον δὲ ἀναφερομένην ποιήσας Ἀστρονομίαν αἰεὶ Πελειάδας αὐτὰς λέγει· 491d

τὰς δὲ βροτοὶ καλέουσι Πελειάδας.

καὶ πάλιν

χειμέριαι δύνουσι Πελειάδες.

καὶ πάλιν

τῆμος ἀποκρύπτουσι Πελειάδες.

οὐδὲν οὖν ἄπιστον καὶ Ὅμηρον τὰς Πλειάδας κατὰ ποιητικὸν νόμον Πελειάδας ὠνομακέναι.

ἀποδεδειγμένου οὖν τοῦ ὅτι Πλειάδες ἦσαν ἐντετορευμέναι τῷ ποτηρίῳ, καθ’ ἕκαστον τῶν ὤτων δύο ὑποθετέον εἴτε βούλεταί τις ὀρνιθοφυεῖς κόρας εἴτ’ αὖ καὶ ἀνθρωποειδεῖς , ἄστροις δὲ πεποικιλμένας. τὸ μέντοι ᾽ ἀμφὶς ἕκαστον χρύσειαι 491e νεμέθοντο οὐχ ὡς περὶ ἓν ἕκαστον ἀκουστέον γενήσονται γὰρ οὕτως η τὸν ἀριθμὸν ἀλλ’ ἐπείπερ ἔσχισται μὲν ἑκάτερον τῶν ὤτων εἰς δύο σχίσεις, τούτων δ’ αὖ συνάφεια κατὰ τὴν τελευταίαν ὑπόληξιν, ἕκαστον μὲν ἂν λέγοιτο καθὸ τέτταρες αἱ πᾶσαι σχίσεις τῶν ὤτων, ἑκάτερον δὲ καθὸ συμφυῆ πάλιν ἐπὶ τέλει γίνεται τῆς ἀνατάσεως αὐτῶν. ὅταν οὖν εἴπῃ·

δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον
χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν,

καθ’ ἑκατέραν τὴν σχίσιν τῶν ὤτων ἀκουσόμεθα μίαν πελειάδα· ἃς δοιὰς εἶπεν καθὸ συμφυεῖς εἰσιν ἀλλήλαις καὶ συνεζευγμέναι. τὸ γὰρ δοιοὶ καὶ δοιαὶ σημαίνει καὶ τὸ κατ’ ἀριθμὸν εἶδος, τὸ δύο, οἷον

δοιοὺς δὲ τρίποδας, δέκα δὲ χρυσοῖο τάλαντα.

καὶ δοιὼ θεράποντε.᾽ σημαίνει δὲ καὶ τὸ συμφυὲς καὶ τὸ συνεζευγμένον κατ’ ἀριθμόν, ὡς ἐν τούτοις·

δοιοὺς δ’ ἄρ’ ὑπήλυθε θάμνους
ἐξ ὁμόθεν πεφυῶτας, ὁ μὲν φυλίης, ὁ δ’ ἐλαίης. 492a

γενήσονται οὖν ἐπὶ τῶν ὤτων τέσσαρες πελειάδες.

ἔπειθ’ ὅταν ἐπενέγκῃ τὸ
δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον
χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν,

ἀκουστέον οὐ πυθμένας δύο, ἀλλ’ οὐδὲ κατὰ διαίρεσιν ἀναγνωστέον, ὡς ὁ Θρᾲξ, Διονύσιος, ἀλλὰ κατὰ σύνθετον ὑποπυθμένες, ὅπως ἐπὶ τῶν πελειάδων ἀκούωμεν, ὅτι τέσσαρες μὲν ἦσαν ἐπὶ τῶν 492b ὤτων, δύο δὲ ὑποπυθμένες, τουτέστιν ὑπὸ τῷ πυθμένι οἷον ὑποπυθμένιοι· ὥστε διακρατεῖσθαι τὸ δέπας ὑπὸ δυεῖν Πελειάδων ὑποκειμένων τῷ πυθμένι, ἓξ δὲ τὰς πάσας γενέσθαι Πλειάδας, ἐπείπερ ὁρῶνται τοσαῦται, λέγονται δὲ ἑπτά, καθότι καὶ Ἄρατός φησιν

ἑπτάποροι δὴ ταί γε μετ’ ἀνθρώποις καλέονται,
ἓξ οἶαί περ ἐοῦσαι ἐπόψιαι ὀφθαλμοῖσιν.
οὐ μέν πως ἀπόλωλεν ἀπευθὴς ἐκ Διὸς ἀστήρ,
ἐξ οὗ καὶ γενεῆθεν ἀκούομεν ἀλλὰ μάλ’ αὕτως
εἴρεται, ἑπτὰ δ’ ἐκεῖναι ἐπιρρήδην καλέονται 492c

ἓξ οἶαί περ ἐοῦσαι ἐπόψιαι ὀφθαλμοῖσιν. τὸ ὁρώμενον οὖν ἐν τοῖς ἄστροις καὶ ἐν τῇ φαινομένῃ κατασκευῇ προσηκόντως ἐτόρευσεν. τοῦτο μέντοι καὶ ἐπὶ τοῦ Διὸς σημαίνειν πείθονται τὸν ποιητὴν ὅταν λέγῃ·

τῇ μὲν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ πέλειαι
τρήρωνες ταὶ τ’ ἀμβροσίην Διὶ πατρὶ φέρουσιν.
ἀλλά τε καὶ τῶν αἰεὶ ἀφαιρεῖται λὶς πέτρη.
ἀλλ’ ἄλλην ἐνίησι πατήρ ἐναρίθμιον εἶναι 492d

ὑπὸ τῆς ὀξύτητος τῶν πλαγκτῶν πετρῶν καὶ τῆς λειότητος ἀφαιρεῖσθαι λέγων μίαν τῶν Πλειάδων, ἄλλην δὲ πρὸς τοῦ Διὸς ἐνίεσθαι χάριν τοῦ σῴζειν τὸν ἀριθμὸν αὐτῶν, ποιητικῶς αἰνιττόμενος ὅτι τῶν Πλειάδων ἓξ ὁρωμένων ὅμως ὁ ἀριθμὸς αὐτῶν οὐκ ἀπόλλυται, λέγονται δὲ καὶ τῷ ἀριθμῷ καὶ τοῖς ὀνόμασιν ἑπτά.

πρὸς δὲ τοὺς λέγοντας οὐκ οἰκείως τῷ ποτηρίῳ ἐντετυπῶσθαι τὰς Πλειάδας, ξηρῶν τροφῶν οὔσας σημαντικάς, λεκτέον ὅτι τὸ δέπας ἀμφοτέρων τῶν 492e τροφῶν ἐστιν δεκτικόν, κυκεὼν γὰρ ἐν αὐτῷ γίνεται· τοῦτο δ’ ἐστὶ πόσις ἐν τῷ κράματι τυρὸν ἔχουσα καὶ ἄλφιτον· ἄμφω δὲ ταῦτα κυκώμενα καὶ οὕτω πινόμενα λέγει ὁ ποιητής·

τοῖσι δὲ τεῦχε κυκεῶ ἐυπλόκαμος Ἑκαμήδη
ἣ σφῶιν πρῶτον μὲν ἐπιπροίηλε τράπεζαν
καλὴν κυανόπεζαν ἐύξοον, αὐτὰρ ἐπ’ αὐτῆς
χάλκειον κάνεον ἐπὶ δὲ κρόμυον ποτῷ ὄψον
ἠδὲ μέλι χλωρόν, παρὰ δ’ ἀλφίτου ἱεροῦ ἀκτήν, 492f
πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός
ἐν τῷ ῥά σφι κύκησε γυνὴ εἰκυῖα θεῇσιν
οἴνῳ Πραμνείῳ, ἐπὶ δ’ αἴγειον κνῆ τυρὸν
κνήστι χαλκείῃ, ἐπὶ δ’ ἄλφιτα λευκὰ πάλυνεν
πινέμεναι δ’ ἐκέλευεν, ἐπεὶ ῥ’ ὥπλισσε κυκεῶ.

τὸ δὲ
ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης 493a
πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν

οὐκ ἀκουστέον ἐπὶ μόνων Μαχάονος καὶ Νέστορος, ὡς οἴονταί τινες, τὸ ὃς ἀντὶ τοῦ ὃ λαμβάνοντες ἐπὶ τοῦ Μαχάονος·

ἀλλ’ ὃς μὲν μογέων ἀποκινήσασκε τραπέζης,

ἐκ τοῦ μογέων δηλοῦσθαι νομίζοντες, ἐπειδὴ τέτρωται. ὅτι δὲ καθ’ Ὅμηρον ὁ Μαχάων οὐ τέτρωται ἐν ἄλλοις δειχθήσεται. ἀγνοοῦσιν δ’ ὅτι τὸ ἄλλος Ὅμηρος οὐκ ἐπὶ μόνων Μαχάονος καὶ Νέστορος 493b ἔθηκε, δύο γὰρ οὗτοι πίνουσιν, ἀλλ’ εἶπεν ἂν ἕτερος, τοῦτο γὰρ ἐπὶ δύο τάσσεσθαι πέφυκεν, ὡς καὶ ἐπὶ τούτων ι

οἴσετε δ’ ἄρν’ ἕτερον λευκόν, ἑτέρην δὲ μέλαιναν.

ἔπειτα δὲ τὸ ὃς ἀντὶ προτακτικοῦ τοῦ ὃ Ὅμηρος οὐδέποτε τίθησι· τοὔμπαλιν δὲ ἀντὶ τοῦ ὃς ὑποτακτικοῦ παραλαμβάνει τὸ προτακτικὸν ὅ, οἷον

ἔνθα δέ Σίσυφος ἔσκεν, ὃ κέρδιστος γένετ’ ἀνδρῶν.

ἐλλείπει οὖν τό τις μόριον τὸ γὰρ πλῆρές ἐστιν 493c ᾽ ᾽ἄλλος μέν τις μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,᾽ ὡς παντὸς ἀνθρώπου μόλις ἂν ἀποκινήσαντος ἀπὸ τῆς τραπέζης τὸ ποτήριον, τοῦ δὲ Νέστορος αὐτὸ ῥᾳδίως βαστάζοντος δίχα πόνου καὶ κακοπαθείας. τὸ γὰρ ποτήριον ὑφίσταται μέγα κατὰ τὸ κύτος καὶ βαρὺ τὴν ὁλκήν, ὅπερ φιλοπότης ὢν ὁ Νέστωρ ἐκ τῆς συνεχοῦς συνηθείας ῥᾳδίως βαστάζειν ἔσθενε.

Σωσίβιος δ’ ὁ λυτικὸς προθεὶς τὰ ἔπη·

ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης 493d
πλεῖον ἐόν, Νέστωρ δὲ ὁ γέρων ἀμογητὶ ἄειρεν,

γράφει κατὰ λέξιν ᾽ νῦν τὸ μὲν ἐπιτιμώμενόν ἐστι τῷ ποιητῇ ὅτι τοὺς μὲν λοιποὺς εἶπε μογέοντας ἀείρειν τὸ δέπας, τὸν δὲ Νέστορα μόνον ἀμογητί. ἄλογον δ’ ἐδόκει Διομήδους καὶ Αἴαντος, ἔτι δ’ Ἀχιλλέως παρόντων εἰσάγεσθαι τὸν Νέστορα γενναιότερον, τῇ ἡλικίᾳ προβεβηκότα. τούτων τοίνυν οὕτως κατηγορουμένων τῇ ἀναστροφῇ χρησάμενοι ἀπολύομεν τὸν ποιητήν. ἀπὸ γὰρ τούτου τοῦ 493e ἑξαμέτρου

πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν

ἀπὸ τοῦ μέσου ἐξελόντες τὸ γέρων τάξομεν τοῦ πρώτου στίχου πρὸς τὴν ἀρχὴν ὑπὸ τὸ ἄλλος μέν, εἶτα τὸ ἐξ ἀρχῆς συνερούμεν

ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, ὁ δὲ Νέστωρ ἀπονητὶ ἄειρεν.

νῦν οὖν οὕτω τεταγμένων ὁ Νέστωρ φαίνεται τῶν μὲν λοιπῶν πρεσβυτῶν μόνος τὸ δέπας ἀμογητὶ ἀείρων ταῦτα καὶ ὁ θαυμάσιος λυτικὸς Σωσίβιος, ὃν οὐκ ἀχαρίτως διέπαιξε διὰ τὰς πολυθρυλήτους ταύτας καὶ τὰς 493f τοιαύτας λύσεις Πτολεμαῖος ὁ Φιλάδελφος βασιλεύς, λαμβάνοντος γὰρ αὐτοῦ σύνταξιν βασιλικήν, μεταπεμψάμενος τοὺς ταμίας ἐκέλευσεν, ἐὰν παραγένηται ὁ Σωσίβιος ἐπὶ τὴν ἀπαίτησιν τῆς συντάξεως, λέγειν αὐτῷ ὅτι ἀπείληφε. καὶ μετ’ οὐ πολὺ παραγενομένῳ καὶ αἰτοῦντι εἰπόντες δεδωκέναι αὐτῷ τὰς ἡσυχίας εἶχον, ὁ δὲ τῷ βασιλεῖ προσελθὼν κατεμέμφετο τοὺς ταμίας. Πτολεμαῖος δὲ 494a μεταπεμψάμενος αὐτοὺς καὶ ἥκειν κελεύσας μετὰ τῶν βιβλίων, ἐν οἷς αἱ ἀναγραφαί εἰσι τῶν τὰς συντάξεις λαμβανόντων, λαβὼν ταύτας εἰς χεῖρας ὁ βασιλεὺς καὶ κατιδὼν ἔφη καὶ αὐτὸς εἰληφέναι αὐτὸν οὕτωσ- ἦν ὀνόματα ἐγγεγραμμένα ταῦτα, Σωτῆρος Σωσιγένους Βίωνος Ἀπολλωνίου· εἰς ἃ ἀποβλέψας ὁ βασιλεὺς εἶπεν ᾽ ὦ θαυμάσιε λυτικέ, ἐὰν ἀφέλῃς τοῦ Σωτῆρος τὸ σω καὶ τοῦ Σωσιγένους τὸ σω καὶ τοῦ Βίωνος τὴν πρώτην συλλαβὴν καὶ τὴν τελευταίαν τοῦ Ἀπολλωνίου, εὑρήσεις σαυτὸν 494b ἀπειληφότα κατὰ τὰς σὰς ἐπινοίας. καὶ

ταῦτ’ οὐχ ὑπ’ ἄλλων, ἀλλὰ τοῖς αὑτοῦ πτεροῖς

κατὰ τὸν θαυμάσιον Αἰσχύλον ἁλίσκῃ, ἀπροσδιονύσους λύσεις πραγματευόμενος.᾽

ὅλμος ποτήριον κερατίου τρόπον εἰργασμένον. Μενεσθένης ἐν δ Πολιτικῶν γράφει οὕτως·

ἀλβατάνης δὲ στρεπτὸν καὶ ὅλμον χρυσοῦν. ὁ δὲ ὅλμος ἐστὶ ποτήριον κερατίου τρόπον εἰργασμένον, ὕψος ὡς πυγονιαῖον.

ὀξύβαφον. ἡ μὲν κοινὴ συνήθεια οὕτως καλεῖ τὸ ὄξους δεκτικὸν σκεῦος· ἐστὶ δὲ καὶ ὄνομα ποτηρίου, οὗ μνημονεύει Κρατῖνος μὲν ἐν Πυτίνῃ οὕτως· 494c

πῶς τις αὐτόν, πῶς τις ἂν
ἀπὸ τοῦ πότου παύσειε, τοῦ λίαν πότου;
ἐγᾦδα. συντρίψω γὰρ αὐτοῦ τοὺς χόας
καὶ τοὺς καδίσκους συγκεραυνώσω σποδῶν
καὶ τἄλλα πάντ’ ἀγγεῖα τὰ περὶ τὸν πότον,
κοὐδ’ ὀξύβαφον οἰνηρὸν ἔτι κεκτήσεται.

ὅτι δέ ἐστι τὸ ὀξύβαφον εἶδος κύλικος μικρᾶς κεραμέας σαφῶς παρίστησιν Ἀντιφάνης ἐν Μύστιδι διὰ τούτων γραῦς ἐστι φίλοινος ἐπαινοῦσα κύλικα 494d μεγάλην καὶ ἐξευτελίζουσα τὸ ὀξύβαφον ὡς βραχύ. εἰπόντος οὖν τινος πρὸς αὐτήν,

σὺ δ’ ἀλλὰ πῖθι,

λέγει·

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 κεραμέων ἐπίνομεν
τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ
τῷ δημιουργῷ δοῖεν ὃς ἐποίησέ σε,
τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα.

κἀν τοῖς Βαβυλωνίοις οὖν τοῖς Ἀριστοφάνους ἀκουσόμεθα ποτήριον τὸ ὀξύβαφον, ὅταν ὁ Διόνυσος 494e λέγῃ περὶ τῶν Ἀθήνησι δημαγωγῶν ὡς αὐτὸν ᾔτουν ἐπὶ τὴν δίκην ἀπελθόντα ὀξυβάφω δύο. οὐ γὰρ ἄλλο τι ἡγητέον εἶναι ἢ ὅτι ἐκπώματα ᾔτουν. καὶ τὸ τοῖς ἀποκοτταβίζουσι δὲ ὀξύβαφον τιθέμενον εἰς ὃ τὰς λάταγας ἐγχέουσιν οὐκ ἄλλο τι ἂν εἴη ἢ ἐκπέταλον ποτήριον. μνημονεύει δὲ τοῦ ὀξυβάφου ὡς ποτηρίου καὶ Εὔβουλος ἐν Μυλωθρίδι·

καὶ πιεῖν χωρὶς μέτρω
ὀξύβαφον εἰς τὸ κοινὸν εἶθ’ ὑπώμνυτο
ὁ μὲν οἶνος ὄξος αὑτὸν εἶναι γνήσιον,
τὸ δ’ ὄξος οἶνον αὑτὸ μᾶλλον θατέρου. 494f

οἰνιστήρια. οἱ μέλλοντες ἀποκείρεσθαι τὸν σκόλλυν ἔφηβοι, φησὶ Πάμφιλος, εἰσφέρουσι τῷ Ἡρακλεῖ μέγα ποτήριον πληρώσαντες οἴνου, ὃ καλοῦσιν οἰνιστηρίαν, καὶ σπείσαντες τοῖς συνελθοῦσι διδόασι πιεῖν.

ὄλλιξ. Πάμφιλος ἐν Ἀττικαῖς Λέξεσι τὸ ξύλινον ποτήριον ἀποδίδωσι.

Παναθηναϊκόν , Ποσειδώνιος ὁ φιλόσοφος ἐν ἕκτῃ καὶ τριακοστῇ τῶν Ἱστοριῶν ὡς οὕτω καλουμένων 495a τινῶν ποτηρίων μέμνηται γράφων οὕτως· `

ἦσαν δὲ καὶ ὀνύχινοι σκύφοι καὶ συνδέσεις τούτων μέχρι δικοτύλων καὶ Παναθηναικὰ μέγιστα, τὰ μὲν δίχοα, τὰ δὲ καὶ μείζονα.

πρόαρον κρατὴρ ξύλινος, εἰς ὃν τὸν οἶνον κιρνᾶσιν οἱ Ἀττικοί.

κοίλοις ἐν προάροις

φησὶ Πάμφιλος.

πελίκαι. Καλλίστρατος ἐν Ὑπομνήμασι Θρᾳττῶν Κρατίνου ἀποδίδωσι κύλικα. Κράτης δ’ ἐν δευτέρῳ Ἀττικῆς Διαλέκτου γράφει οὕτως·

οἱ χόες πελίκαι, καθάπερ εἴπομεν, ὠνομάζοντο. ὁ δὲ 495b τύπος ἦν τοῦ ἀγγείου πρότερον μὲν τοῖς Παναθηναικοῖς ἐοικώς, ἡνίκα ἐκαλεῖτο πελίκη, ὕστερον δὲ ἔσχεν οἰνοχόης σχῆμα, οἷοί εἰσιν οἱ ἐν τῇ ἑορτῇ παρατιθέμενοι, ὁποίους δή ποτε ὄλπας ἐκάλουν, χρώμενοι πρὸς τὴν τοῦ οἴνου ἔγχυσιν, καθάπερ Ἴων ὁ Χῖος ἐν Εὐρυτίδαις φησίν

ἐκ ζαθέων πιθακνῶν ἀφύσσοντες ὄλπαις
οἶνον ὑπερφίαλον κελαρύζετε.

νυνὶ δὲ τὸ μὲν τοιοῦτον ἀγγεῖον καθιερωμένον τινὰ τρόπον ἐν τῇ ἑορτῇ παρατίθεται μόνον, τὸ δ’ ἐς 495c τὴν χρείαν πῖπτον μετεσχημάτισται, ἀρυταίνῃ μάλιστα ἐοικός, ὃ δὴ καλοῦμεν χόα.

τὴν δὲ ὄλπην Κλείταρχος Κορινθίους μέν φησι καὶ Βυζαντίους καὶ Κυπρίους τὴν λήκυθον ἀποδιδόναι, Θεσσαλοὺς δὲ τὴν πρόχοον. Σέλευκος δὲ πελίχναν Βοιωτοὺς μὲν τὴν κύλικα, Εὐφρόνιος δὲ ἐν Ὑπομνήμασι τοὺς χόας.

Πέλλα ἀγγεῖον σκυφοειδές, πυθμένα ἔχον πλατύτερον, εἰς ὃ ἤμελγον τὸ γάλα. Ὅμηρος·

ὡς ὅτε μυῖαι
σταθμῷ ἐνιβρομέωσιν ἐυγλαγέας κατὰ πέλλας.

τοῦτο δὲ Ἱππῶναξ λέγει πελλίδα·

ἐκ πελλίδος πίνοντες· οὐ γὰρ ἦν αὐτῇ
495d κύλιξ, ὁ παῖς γὰρ ἐμπεσὼν κατήραξε,

δῆλον, οἶμαι, ποιῶν ὅτι ποτήριον μὲν οὐκ ἦν, δι’ ἀπορίαν δὲ κύλικος ἐχρῶντο τῇ πελλίδι. καὶ πάλιν

ἐκ δὲ τῆς πέλλης
ἔπινον, ἄλλοτ’ αὐτός, ἄλλοτ’ Ἀρήτη
προὔπινεν.

Φοῖνιξ δ’ ὁ Κολοφώνιος ἐν τοῖς Ἰάμβοις ἐπὶ φιάλης τίθησι τὴν λέξιν λέγων οὕτως·

Θαλῆς γάρ, ὅστις ἀστέρων ὀνήιστος
καὶ τῶν τότ᾽, ὡς λέγουσι, πολλὸν ἀνθρώπων
ἐὼν ἄριστος, ἔλαβε πελλίδα χρυσῆν. 495e

καὶ ἐν ἄλλῳ δὲ μέρει φησίν

ἐκ πελλίδος δὲ τάργανον κατηγυίης
χωλοῖσι δακτύλοισι τἠτέρῃ σπένδει,
τρέμων οἷόνπερ ἐν βορηίῳ νωδός.

Κλείταρχος δὲ ἐν ταῖς Γλώσσαις πελλητῆρα μὲν καλεῖν Θεσσαλοὺς καὶ Αἰολεῖς τὸν ἀμολγέα, πέλλαν δὲ τὸ ποτήριον. Φιλίτας δ’ ἐν Ἀτάκτοις τὴν κύλικα Βοιωτούς.

πενταπλόα. μνημονεύει αὐτῆς Φιλόχορος ἐν 495f δευτέρᾳ Ἀτθίδος. Ἀριστόδημος δ’ ἐν τρίτῳ περὶ Πινδάρου τοῖς Σκίροις φησὶν Ἀθήναζε ἀγῶνα ἐπιτελεῖσθαι τῶν ἐφήβων δρόμου· τρέχειν δ’ αὐτοὺς ἔχοντας ἀμπέλου κλάδον κατάκαρπον τὸν καλούμενον ὦσχον. τρέχουσι δ’ ἐκ τοῦ ἱεροῦ τοῦ Διονύσου μέχρι τοῦ τῆς Σκιράδος Ἀθηνᾶς, καὶ ὁ νικήσας λαμβάνει κύλικα τὴν λεγομένην πενταπλόαν 496a καὶ κωμάζει μετὰ χοροῦ. πενταπλόα δ’ ἡ κύλιξ καλεῖται καθ’ ὅσον οἶνον ἔχει καὶ μέλι καὶ τυρὸν καὶ ἀλφίτων καὶ ἐλαίου βραχύ.

πέταχνον] ποτήριον ἐκπέταλον, οὗ μνημονεύει Ἄλεξις ἐν Δρωπίδῃ· πρόκειται δὲ τὸ μαρτύριον. μνημονεύει αὐτοῦ καὶ Ἀριστοφάνης ἐν Δράμασι λέγων·

πάντες δ’ ἔνδον πεταχνοῦνται,

πλημοχόη σκεῦος κεραμεοῦν βεμβικῶδες ἑδραῖον ἡσυχῇ ὃ κοτυλίσκον ἔνιοι προσαγορεύουσιν, ὥς φησι Πάμφιλος. χρῶνται δὲ αὐτῷ ἐν Ἐλευσῖνι τῇ τελευταίᾳ τῶν μυστηρίων ἡμέρᾳ, ἣν καὶ ἀπ’ αὐτοῦ 496b προσαγορεύουσι Πλημοχόας· ἐν ᾗ δύο πλημοχόας πληρώσαντες τὴν μὲν πρὸς ἀνατολάς, τὴν δὲ πρὸς δύσιν ἀνιστάμενοι ἀνατρέπουσίν, ἐπιλέγοντες ῥῆσιν μυστικήν. μνημονεύει αὐτῶν καὶ ὁ τὸν Πειρίθουν γράψας, εἴτε Κριτίας ἐστὶν ὁ τύραννος ἢ Εὐριπίδης, λέγων οὕτως ·

ἵνα πλημοχόας τάσδ’ εἰς χθόνιον
χάσμ’ εὐφήμως προχέωμεν.

πρίστις ; ὅτι ποτηρίου εἶδος προείρηται ἐν τῷ περὶ τοῦ βατιακίου λόγῳ. 496c

προχύτης εἶδος ἐκπώματος, ὡς Σιμάριστος ἐν τετάρτῳ Συνωνύμων. Ἴων δ’ ὁ Χῖος ἐν Ἐλεγείοις·

ἡμῖν δὲ κρητῆρ’ οἰνοχόοι θέραπες
κιρνάντων προχύταισιν ἐν ἀργυρέοις.

Φιλίτας δ’ ἐν Ἀτάκτοις ἀγγεῖον ξύλινον, ἀφ’ οὗ τοὺς ἀγροίκους πίνειν. μνημονεύει αὐτοῦ καὶ Ἀλέξανδρος ἐνι Ἀντιγόνῃ Ξενοφῶν δ’ ἐν ὀγδόῳ Παιδείας προχοίδας τινὰς λέγει, γράφων ὧδε ὁ δὲ λόγος ἐστὶν αὐτῷ περὶ Περσῶν·

ἦν δὲ αὐτοῖς νόμιμον μὴ προχοίδας εἰσφέρεσθαι εἰς τὰ συμπόσια, 496d δῆλον ὅτι νομίζοντες τὸ μὴ ὑπερπίνειν ἧττον ἂν καὶ σώματα καὶ γνώμας σφάλλειν νῦν δὲ τὸ μὲν μὴ εἰσφέρεσθαι ἔτι αὖ καταμένει· τοσοῦτον δὲ πίνουσιν ὥστε ἀντὶ τοῦ εἰσφέρειν αὐτοὶ ἐκφέρονται, ἐπειδὰν μηκέτι δύνωνται ὀρθούμενοι ἐξιέναι.

Προυσίας. ὅτι τὸ ποτήριον τοῦτο ἔξορθόν ἐστι προείρηται. καὶ ὅτι τὴν προσηγορίαν ἔσχεν ἀπὸ Προυσίου τοῦ Βιθυνίας βασιλεύσαντος καὶ ἐπὶ 496e τρυφῇ καὶ μαλακίᾳ διαβοήτου γενομένου ἱστορεῖ Νίκανδρος ὁ Καλχηδόνιος ἐν τετάρτῳ Προυσίου Συμπτωμάτων.

ῥέοντα , οὕτως ποτήριά τινα ἐκαλεῖτο. μνημονεύει δ’ αὐτῶν Ἀστυδάμας ἐν Ἑρμῇ λέγων οὕτως·

κρατῆρε μὲν πρώτιστον ἀργυρὼ δύο,
φιάλας δὲ πεντήκοντα, δέκα δὲ κυμβία,
ῥέοντα δώδεχ᾽, ὧν τὰ μὲν δέκ’ ἀργυρᾶ
ἦν, δύο δὲ χρυσᾶ, γρύψ, τὸ δ’ ἕτερον Πήγασος.

ῥύσις. φιάλη χρυσῆ, Θεόδωρος. Κρατῖνος ἐν Νόμοις·

ῥυσίδι σπένδων.

Ῥοδιάς. Δίφιλος Αἱρησιτείχει τὸ δὲ δρᾶμα 496f τοῦτο Καλλίμαχος ἐπιγράφει Εὐνοῦχον· λέγει δὲ οὕτως ι

πιεῖν δ’ ἔτι
ἁδρότερον ἢ τῶν Ῥοδιάδων ἢ τῶν ῥυτῶν;

μνημονεύει αὐτῶν καὶ Διώξιππος ἐν Φιλαργύρῳ καὶ Ἀριστοτέλης ἐν τῷ περὶ Μέθης Λυγκεύς τε ὁ Σάμιος ἐν ταῖς Ἐπιστολαῖς.

ῥυτὸν ἔχει τὸ υ βραχὺ καὶ ὀξύνεται. Δημοσθένης ἐν τῷ κατὰ Μειδίου

ῥυτὰ καὶ κυμβία,

φησί,

καὶ φιάλας.

Δίφιλος δ’ ἐν Εὐνούχῳ ἢ Στρατιώτῃ ἐστὶ δὲ τὸ δρᾶμα διασκευὴ τοῦ Αἱρησιτείχους 497a

ἔσθ’ ὑποχέασθαι πλείονας, πιεῖν δ’ ἔτι
ἁδρότερον ἢ τῶν Ῥοδιάδων ἢ τῶν ῥυτῶν;

Ἐπίνικος δ’ ἐν Ὑποβαλλομέναις·

α. καὶ τῶν ῥυτῶν τὰ μέγιστα τῶν ὄντων τρία
πίνειν δεήσει τήμερον πρὸς κλεψύδραν
κρουνιζόμενον. β. ἀμφότερα δ’ οἰωνίζομαι.
α. ἕν ἐστιν ἐλέφασ—β. ἀλλ’ ἐλέφαντας περιάγει;
α. χωροῦν δύο χόας. β. οὐδ’ ἂν ἐλέφας ἐκπίοι. 497b
α. ἐγὼ δέ τοῦτὸ γ’ ἐκπέπωκα πολλάκις.
β. οὐδὲν ἐλέφαντος γὰρ διαφέρεις. α. οὐδὲ σύ.
ἕτερον τριήρης· τοῦτ’ ἴσως χωρεῖ χόα.

περὶ δὲ τοῦ τρίτου λέγων φησίν

ὁ Βελλεροφόντης ἐστὶν ἀπὸ τοῦ Πηγάσου
τὴν πύρπνοον Χίμαιραν εἰσηκοντικώς.
εἶεν, δέχου καὶ τοῦτο.

ἐκαλεῖτο δὲ τὸ ῥυτὸν πρότερον κέρας, δοκεῖ δὲ σκευοποιηθῆναι ὑπὸ πρώτου τοῦ Φιλαδέλφου Πτολεμαίου βασιλέως φόρημα γενέσθαι τῶν Ἀρσινόης 497c εἰκόνων. τῇ γὰρ εὐωνύμῳ χειρὶ ἐκείνη τοιοῦτον φέρει δημιούργημα πάντων τῶν ὡραίων πλῆρες, ἐμφαινόντων τῶν δημιουργῶν ὡς καὶ τοῦ τῆς Ἀμαλθείας ἐστὶν ὀλβιώτερον τὸ κέρας τοῦτο. μνημονεύει αὐτοῦ Θεοκλῆς ἐν Ἰθυφάλλοις οὕτως·

ἐθύσαμεν γὰρ σήμερον Σωτήρια
πάντες οἱ τεχνῖται·
μεθ’ ὧν πιὼν τὸ δίκερας ὡς τὸν φίλτατον
βασιλέα πάρειμι.

Διονύσιος δ’ ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων τινὰ ποτήρια καὶ τοῦ ῥυτοῦ ἐμνήσθη, ὡς προεῖπον. 497d Ἡδύλος δ’ ἐν Ἐπιγράμμασι περὶ τοῦ κατασκευασθέντος ὑπὸ Κτησιβίου τοῦ μηχανοποιοῦ ῥυτοῦ μνημονεύων φησί·

ζωροπόται, καὶ τοῦτο φιλοζεφύρου κατὰ νηὸν
τὸ ῥυτὸν εὐδίης δεῦτ’ ᾽ἴδετ’ Ἀρσινόης,
ὀρχηστὴν Βησᾶν Αἰγύπτιον ὃς λιγὺν ἦχον
σαλπίζει κρουνοῦ πρὸς ῥύσιν οἰγομένου,
οὐ πολέμου σύνθημα, διὰ χρυσέου δὲ γέγωνεν
κώδωνος κώμου σύνθεμα καὶ θαλίης,
Νεῖλος ὁκοῖον ἄναξ μύσταις φίλον ἱεραγωγοῖς
εὗρε μέλος θείων πάτριον ἐξ ὑδάτων. 497e
ἀλλ’ εἰ Κτησιβίου σοφὸν εὕρεμα τίετε τοῦτο,
δεῦτε, νέοι, νηῷ τῷδε παρ’ Ἀρσινόης.

Θεόφραστος δ’ ἐν τῷ περὶ Μέθης τὸ ῥυτόν φησιν ὀνομαζόμενον ποτήριον τοῖς ἥρωσι μόνοις ἀποδίδοσθαι. Δωρόθεος δ’ ὁ Σιδώνιός φησιν τὰ ῥυτὰ κέρασιν ὅμοια εἶναι, διατετρημένα δ’ εἶναι, ἐξ ὧν κρουνιζόντων λεπτῶς κάτωθεν πίνουσιν, ὠνομάσθαι τε ἀπὸ τῆς ῥύσεως.

σαννάκρα. Κράτης ἐν πέμπτῳ Ἀττικῆς Διαλέκτου ἔκπωμά φησιν εἶναι οὕτως καλούμενον. 497f ἐστὶ δὲ Περσικόν. Φιλήμων δ’ ἐν τῇ Χήρᾳ βατιακῶν μνησθεὶς καὶ τῇ γελοιότητι τοῦ ὀνόματος προσπαίξας φησί·

σαννάκρα, ἱπποτραγέλαφοι, βατιάκια, σαννάκια.

σελευκὶς. ὅτι ἀπὸ Σελεύκου τοῦ βασιλέως τὴν προσηγορίαν ἔσχεν τὸ ἔκπωμα προείρηται, ἱστοροῦντος τοῦτο καὶ Ἀπολλοδώρου τοῦ Ἀθηναίου. πολέμων δ’ ἐν πρώτῳ τῶν πρὸς Ἀδαῖον

ποτήρια,

φησί,

παραπλήσια Σελευκίς, Ῥοδιάς, Ἀντιγονίς.

498a

σκάλλιον κυλίκιον μικρὸν ᾧ σπένδουσιν Αἰολεῖς, ὡς Φιλίτας φησιν ἐν Ἀτάκτοις. ¯

σκύφος. τούτου τινὲς τὴν γενικὴν σὺν τῷ ς προφέρονται διὰ παντός, οὐκ εὖ· ὅτε γὰρ ἀρσενικόν ἐστιν ὁ σκύφος, ὡς λύχνος, ἄνευ τοῦ ς προοισόμεθα, ὅτε δὲ οὐδέτερον τὸ σκύφος, σὺν τῷ ς κλινοῦμεν σκύφος σκύφος, ὡς τεῖχος τείχους, οἱ δ’ Ἀττικοὶ τὴν εὐθεῖαν καὶ ἀρσενικῶς καὶ οὐδετέρως λέγουσιν. Ἡσίοδος δ’ ἐν τῷ δευτέρῳ Μελαμποδίας σὺν τῷ π σκύπφον λέγει· 498b

τῷ δὲ Μάρις θοὸς ἄγγελος ἦλθε δι’ οἴκου,
πλήσας δ᾽ ἀργύρεον σκύπφον φέρε, δῶκε δ’ ἄνακτι.

καὶ πάλιν·

καὶ τότε Μάντις μὲν δεσμὸν βοὸς αἴνυτο χερσίν,
Ἴφικλος δ’ ἐπὶ νῶτ’ ἐπεμαίετο. τῷ δ’ ἐπόπισθεν
σκύπφον ἔχων ἑτέρῃ, ἑτέρῃ δὲ σκῆπτρον ἀείρας
ἔστειχεν Φύλακος καὶ ἐνὶ δμώεσσιν ἔειπεν.

ὁμοίως δὲ καὶ Ἀναξίμανδρος ἐν τῇ Ἡρωολογίᾳ 498c λέγων ὧδε·

Ἀμφιτρύων δὲ τὴν λείην δασάμενος τοῖς συμμάχοις καὶ τὸν σκύπφον ἔχων ὃν εἵλετο αὑτῷ.

καὶ πάλιν·

τὸν δὲ σκύπφον Τηλεβόῃ δίδωσι Ποσειδῶν παιδὶ τῷ ἑαυτοῦ, Τηλεβόης δὲ Πτερέλεῳ· τοῦτον ἑλὼν ἀπέπλεεν.

ὁμοίως εἴρηκε καὶ Ἀνακρέων

μετὰ τοῦ π· ἐγὼ δ’ ἔχων σκύπφον Ἐρξίωνι
τῷ λευκολόφῳ μεστὸν ἐξέπινον,

ἀντὶ τοῦ προέπινον. κυρίως γάρ ἐστι τοῦτο προπίνειν, τὸ ἑτέρῳ πρὸ ἑαυτοῦ δοῦναι πιεῖν. καὶ ὁ Ὀδυσσεὺς δὲ παρὰ τῷ Ὁμήρῳ τῇ 498d

Ἀρήτῃ δ’ ἐν χερσὶ τίθει δέπας ἀμφικύπελλον.

καὶ ἐν Ἰλιάδι

Ὀδυσσεύς· πλησάμενος δ’ οἴνοιο δέπας δείδεκτ’ Ἀχιλῆα.

πληροῦντες γὰρ προέπινον ἀλλήλοις μετὰ προσαγορεύσεως. Πανύασσις τρίτῳ Ἡρακλείας φησίν

τοῦ κεράσας κρητῆρα μέγαν χρυσοῖο φαεινὸν
σκύπφους αἰνύμενος θαμέας ποτὸν ἡδὺν ἔπινεν.

Εὐριπίδης δ’ ἐν Εὐρυσθεῖ ἀρσενικῶς ἔφη·

σκύφος τε μακρός.

καὶ Ἀχαιὸς δ’ ἐν Ὀμφάλῃ· 498e

ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ.

Σιμωνίδης δὲ οὐατόεντα σκύφον ἔφη. Ἴων δ’ ἐν Ὀμφάλῃ·

οἶνος οὐκ ἔνι
ἐν τῷ σκύφει,

τὸ σκύφει ἰδίως ἀπὸ τοῦ σκύφος σχηματίσας οὐδετέρως ἔφη. ὁμοίως καὶ Ἐπίχαρμος ἐν Κύκλωπι·

φέρ’ ἐγχέας εἰς τὸ σκύφος.

καὶ Ἄλεξις ἐν Λευκαδίᾳ·

οἴνου γεραιοῖς χείλεσιν μέγα σκύφος.

καὶ ᾽ Ἐπιγένης ἐν Βακχίδι,

τὸ σκύφος ἔχαιρον δεχόμενος.

φαίδιμός τε ἐν πρώτῳ Ἡρακλείας·

δουράτεον σκύφος εὐρὺ μελιζώροιο ποτοῖο. 498f

καὶ παρ’ Ὁμήρῳ δ’ Ἀριστοφάνης ὁ Βυζάντιος γράφει·

πλησάμενος δ’ ἄρα οἱ δῶκε σκύφος ᾧπερ ἔπινεν.

Ἀρίσταρχος δέ·

πλησάμενος δ’ ἄρα οἱ δῶκε σκύφον ᾧπερ ἔπινεν.

Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος φησὶν ὅτι τῷ σκύφει καὶ τῷ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ, ὡς ὁ Εὔμαιος

πλησάμενος δῶκε σκύφος ᾧπερ ἔπινεν,
οἴνου ἐνίπλειον.

καὶ Ἀλκμὰν δέ φησι· 499a

πολλάκι δ’ ἐν κορυφαῖς ὀρέων, ὅκα
θεοῖσιν ἅδῃ πολύφανος ἑορτά,
χρύσεον ἄγγος ἔχοισα μέγαν σκύφον,
οἷά τε ποιμένες ἄνδρες ἔχουσιν,
χερσὶ λεόντεον ἐγγάλα θεῖσα
τυρὸν ἐτύρησας μέγαν ἄτρυφον
ἀργιφόνταν.

Αἰσχύλος δ’ ἐν Περραιβίσι φησί·

ποῦ μοι τὰ πολλὰ δῶρα κἀκροθίνια;
ποῦ χρυσότευκτα κἀργυρᾶ σκυφώματα;

Στησίχορος δὲ τὸ παρὰ Φόλῳ τῷ Κενταύρῳ ποτήριον σκύφιον δέπας καλεῖ ἐν ἴσῳ τῷ σκυφοειδές· λέγει δ’ ἐπὶ τοῦ Ἡρακλέους· 499b

σκύφιον δὲ λαβὼν δέπας ἔμμετρον ὡς τριλάγυνον
πί ἐπισχόμενος, τὸ ῥὰ οἱ παρέθηκε Φόλος κεράσας.

καὶ Ἄρχιππος δὲ ἐν Ἀμφιτρύωνι οὐδετέρως εἴρηκε.

λάγυνον δὲ μέτρου λέγουσιν εἶναι ὄνομα παρὰ τοῖς Ἕλλησιν, ὡς χοὸς καὶ κοτύλης, χωρεῖν δ’ αὐτὸ κοτύλας Ἀττικὰς δώδεκα, καὶ ἐν Πάτραις δέ φασι τοῦτ’ εἶναι τὸ μέτρον τὴν λάγυνον. ἀρσενικῶς δὲ εἴρηκε τὸν λάγυνον Νικόστρατος μὲν ἐν Ἑκάτῃ· 499c

τῶν κατεσταμνισμένων
ἡμῖν λαγύνων πηλίκοι τινές; β. τρίχους.

καὶ πάλιν

τὸν μεστὸν ἡμῖν φέρε λάγυνον.

καὶ ἐν τῇ ἐπιγραφομένῃ Κλίνῃ·

καὶ δυσχερὴς λάγυνος οὗτος πλησίον
ὄξους.

καὶ Δίφιλος ἐν Ἀνασῳζομένοις·

λάγυνον ἔχω κενόν, ὦ γραῦ, θύλακον δὲ μεστόν.

Λυγκεὺς δ’ ὁ Σάμιος ἐν τῇ πρὸς Διαγόραν Ἐπιστολῇ γράφει·

καθ’ ὃν χρόνον ἐπεδήμησας ἐν Σάμῳ, Διαγόρα, πολλάκις οἶδά σε παραγινόμενον εἰς τοὺς παρ’ ἐμοὶ πότους, ἐν οἷς λάγυνος κατ’ ἄνδρα κείμενος οἰνοχοεῖτο, πρὸς ἡδονὴν διδοὺς 499d ἑκάστῳ ποτήριον.

Ἀριστοτέλης δ’ ἐν τῇ Θετταλῶν Πολιτείᾳ θηλυκῶς λέγεσθαί φησιν ὑπὸ Θετταλῶν τὴν λάγυνον. καὶ Ῥιανὸς ὁ ἐποποιὸς ἐν Ἐπιγράμμασιν

ἥμισυ μὲν πίσσης κωνίτιδος, ἥμισυ δ’ οἴνου,
Ἀρχῖν᾽, ἀτρεκέως ἥδε λάγυνος ἔχει.
λεπτοτέρης δ’ οὐκ οἶδ’ ἐρίφου κρέα, πλὴν ὅ γε πέμψας
αἰνεῖσθαι πάντων ἄξιος Ἱπποκράτης.

οὐδετέρως δὲ Δίφιλος ἐν Ἀδελφοῖς εἴρηκεν 499e

ὦ τοιχωρύχων
ἐκεῖνο καὶ τῶν δυνομένων λαγύνιον
ἔχον βαδίζειν εἰς τὰ γεύμαθ’ ὑπὸ μάλης,
καὶ τοῦτο πωλεῖν, μέχρι ἂν ὥσπερ ἐν ἐράνῳ
εἷς λοιπὸς ᾖ, κάπηλος ἠδικημένος
ὑπ’ οἰνοπώλου.

τὸ δ’ ἐν Γηρυονηίδι Στησιχόρου

ἔμμετρον ὡς τριλάγυνον

τὴν τῶν τριῶν γενῶν ἀμφιβολίαν ἔχει. Ἐρατοσθένης δέ φησι λέγεσθαι τὴν πέτασον καὶ τὴν στάμνον ὑπό τινων.

τὸ δὲ σκύφος ὠνομάσθη ἀπὸ τῆς σκαφίδος. καὶ τοῦτο δ’ ἐστὶν ὁμοίως ἀγγεῖον ξύλινον στρογγύλον 499f γάλα καὶ ὀρὸν δεχόμενον, ὡς καὶ παρ’ Ὁμήρῳ λέγεται·

ναῖον δ’ ὀρῷ ἄγγεα πάντα
γαυλοί τε σκαφίδες τε τετυγμένα τοῖς ἐνάμελγεν.

εἰ μὴ σκύφος οἷον σκύθος τις διὰ τὸ τοὺς Σκύθας περαιτέρω τοῦ δέοντος μεθύσκεσθαι. Ἱερώνυμος δ’ ὁ Ῥόδιος ἐν τῷ περὶ Μέθης καὶ τὸ μεθύσαι 500a σκυθίσαι φησί· συγγενὲς γὰρ εἶναι τὸ φ τῷ θ . ὕστερον δὲ κατὰ μίμησιν εἰργάσαντο κεραμέους τε καὶ ἀργυροῦς σκύφους. ὧν πρῶτοι μὲν ἐγένοντο καὶ κλέος ἔλαβον οἱ Βοιώτιοι λεγόμενοι, χρησαμένου κατὰ τὰς στρατείας πρώτου ᾽ Ἡρακλέους τῷ γένει· διὸ καὶ Ἡρακλεωτικοὶ πρός τινων καλοῦνται. ἔχουσι μέντοι πρὸς τοὺς ἄλλους διαφορὰν ἔπεστι γὰρ ἐπὶ τῶν ὤτων αὐτοῖς ὁ λεγόμενος Ἡράκλειος δεσμός, μνημονεύει δὲ τῶν Βοιωτίων σκύφων Βακχυλίδης ἐν τούτοις ποιούμενος τὸν 500b λόγον πρὸς τοὺς Διοσκόρους, καλῶν αὐτοὺς ἐπὶ ξένια·

οὐ βοῶν πάρεστι σώματ’ οὔτε χρυσὸς οὔτε πορφύρεοι τάπητες, ἀλλὰ θυμὸς εὐμενὴς
Μοῦσά τε γλυκεῖα καὶ Βοιωτίοισιν ἐν σκύφοισιν
οἶνος ἡδύς.

διήνεγκαν δὲ μετὰ τοὺς Βοιωτίους οἱ Ῥοδιακοὶ λεγόμενοι Δαμοκράτους δημιουργήσαντος. τρίτοι δ’ εἰσὶν οἱ Συρακόσιοι. καλεῖται δ’ ὁ σκύφος ὑπὸ Ἠπειρωτῶν, ὥς φησι Σέλευκος, γυρτός, ὑπὸ δὲ Μηθυμναίων, ὡς Παρμένων φησὶν ἐν τῷ περὶ 500c διαλέκτου, σκύθος. ἐκαλεῖτο δὲ καὶ Δερκυλίδας ὁ Λακεδαιμόνιος Σκύφος, ὥς φησιν Ἔφορος ἐν τῇ ὀκτωκαιδεκάτῃ λέγων οὕτως·

Λακεδαιμόνιοι ἀντὶ Θίμβρωνος Δερκυλίδαν ἔπεμψαν εἰς τὴν Ἀσίαν, ἀκούοντες ὅτι πάντα πράττειν εἰώθασιν οἱ περὶ τὴν Ἀσίαν βάρβαροι μετὰ ἀπάτης καὶ δόλου, διόπερ Δερκυλίδαν ἔπεμψαν ἥκιστα νομίζοντες ἐξαπατηθήσεσθαι· ἦν γὰρ οὐδὲν ἐν τῷ τρόπῳ Λακωνικὸν οὐδ’ ἁπλοῦν ἔχων, ἀλλὰ πολὺ τὸ πανοῦργον καὶ τὸ θηριῶδες. διὸ καὶ Σκύφον αὐτὸν οἱ Λακεδαιμόνιοι προσηγόρευον.

500d

ταβαίτη. Ἀμύντας ἐν τῷ πρώτῳ τῶν τῆς Ἀσίας Σταθμῶν περὶ τοῦ ἀερομέλιτος καλουμένου διαλεγόμενος γράφει οὕτως·

σὺν τοῖς φύλλοις δρέποντες συντιθέασιν εἰς παλάθης Συριακῆς τρόπον πλάττοντες, οἱ δὲ σφαίρας ποιοῦντες. καὶ ἐπειδὰν μέλλωσι προσφέρεσθαι, ἀποκλάσαντες ἀπ’ αὐτῶν ἐν τοῖς ξυλίνοις ποτηρίοις οὓς καλοῦσι ταβαίτας, προβρέχουσι καὶ διηθήσαντες πίνουσι. καὶ ἔστιν ὅμοιον ὡς ἂν εἴ τις μέλι πίνοι διεὶς τούτου δὲ καὶ πολὺ ἥδιον.

τραγάλαφος. οὕτω τινὰ καλεῖται ποτήρια ὧν 500e μνημονεύει Ἄλεξις μὲν ἐν Κονιατῇ·

κυμβία,
φιάλαι, τραγέλαφοι, κύλικες.

Εὔβουλος δ’ ἐν Κατακολλωμένῳ·

ἀλλ’ εἰσὶ φιάλαι πέντε, τραγέλαφοι δύο.

Μένανδρος δ’ ἐν Ἁλιεῖ φησι·

τραγέλαφοι, λαβρώνιοι.

Ἀντιφάνης Χρυσίδι·

σαπροπλούτῳ δ᾽, ὡς λέγουσι, νυμφίῳ,
κεκτημένῳ τάλαντα, παῖδας, ἐπιτρόπους,
ζεύγη, καμήλους, στρώματ᾽, ἀργυρώματα,
φιάλας, τριήρεις, τραγελάφους, καρχήσια,
500f γαυλοὺς ὁλοχρύσους. β. πλοῖα; α. τοὺς κάδους μὲν οὖν
καλοῦσι γαυλοὺς πάντες οἱ προγάστορες.

τριήρης , ὅτι καὶ τριήρης εἶδος ἐκπώματος Ἐπίνικος ἐν Ὑποβαλλομέναις δεδήλωκε. προείρηται δὲ τὸ μαρτύριον.

ὑστιακόν. ποτήριον ποιόν, Ῥίνθων ἐν Ἡρακλεῖ·

ἐν ὑστιακῷ τε καθαρὸν ἐλατῆρα σὺ
καθαρῶν τ’ ἀλήτων κἀλφίτων ἀπερρόφεις.

φιάλη. Ὅμηρος μὲν ὅταν λέγῃ ·

ἀμφίθετον φιάλην ἀπύρωτον ἔθηκε 501a

καὶ

χρυσῆν φιάλην καὶ δίπλακα δημόν,

οὐ τὸ ποτήριον λέγει, ἀλλὰ χαλκίον τι ἐκπέταλον λεβητῶδες, ἴσως δύο ὦτα ἔχον ἐξ ἀμφοτέρων τῶν μερῶν. Παρθένιος δ’ ὁ τοῦ Διονυσίου ἀμφίθετον ἀκούει τὴν ἀπύθμενον φιάλην. Ἀπολλόδωρος δ’ ὁ Ἀθηναῖος ἐν τῷ περὶ τοῦ Κρατῆρος ῥησειδίῳ ὁ τὴν κατὰ τὸν πυθμένα μὴ δυναμένην τίθεσθαι καὶ ἐρείδεσθαι, ἀλλὰ κατὰ τὸ στόμα, τινὲς δέ φασιν, ὃν τρόπον ἀμφιφορεὺς λέγεται ὁ ἀμφοτέρωθεν κατὰ τὰ ὦτα δυνάμενος φέρεσθαι, οὕτως καὶ τὴν 501b ἀμφίθετον φιάλην. Ἀρίσταρχος δὲ τὴν δυναμένην ἐξ ἀμφοτέρων τῶν μερῶν τίθεσθαι, κατὰ τὸν πυθμένα καὶ κατὰ τὸ στόμα. Διονύσιος δ’ ὁ Θρᾲξ τὴν στρογγύλην, τὴν ἀμφιθέουσαν κυκλοτερεῖ τῷ σχήματι. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς

ἡ μὲν φιάλη,

φησί,

κατ’ ἀντιστοιχίαν ἐστὶ πιάλη, ἡ τὸ πιεῖν ἅλις παρέχουσα, μείζων γὰρ τοῦ ποτηρίου, ἡ δὲ ἀμφίθετος καὶ ἀπύρωτος· ἡ ψυχρήλατος ἢ 501c ἐπὶ πῦρ οὐκ ἐπιτιθεμένη, καθότι καὶ λέβητα καλεῖ ὁ ποιητὴς τὸν μὲν ἐμπυριβήτην, τὸν δὲ ἄπυρον,

κὰδ δὲ λέβητ’ ἄπυρον βοὸς ἄξιον ἀνθεμόεντα,

τὸν δεχόμενον ἴσως ὕδωρ ψυχρόν, ὥστε καὶ τὴν φιάλην εἶναι χαλκίῳ προσεοικυῖαν ἐκπετάλῳ, δεχομένην ψυχρὸν ὕδωρ. τὴν δ’ ἀμφίθετον πότερα δύο βάσεις ἔχειν δεῖ νομίζειν ἐξ ἑκατέρου μέρους, ἢ τὸ μὲν ἀμφὶ σημαίνει τὸ περί, τοῦτο δ’ αὖ τὸ περιττόν; ὥστε λέγεσθαι τὴν περιττῶς πεποιημένην ἀμφίθετον, ἐπεὶ τὸ ποιῆσαι θεῖναι πρὸς τῶν 501d ἀρχαίων ἐλέγετο. δύναται δὲ καὶ ἡ ἐπὶ τὸν πυθμένα καὶ τὸ στόμα τιθεμένη· ἡ δὲ τοιαύτη θέσις τῶν φιαλῶν Ἰωνική ἐστι καὶ ἀρχαία. ἔτι γοῦν καὶ νῦν οὕτως Μασσαλιῆται τιθέασι τὰς φιάλας ἐπὶ πρόσωπον.

Κρατίνου δ’ εἰπόντος ἐν Δραπέτισιν

δέχεσθε φιάλας τάσδε βαλανειομφάλους,

Ἐρατοσθένης ἐν τῷ ἑνδεκάτῳ περὶ Κωμῳδίας τὴν λέξιν ἀγνοεῖν φησι Λυκόφρονα· τῶν γὰρ φιαλῶν οἱ ὀμφαλοὶ καὶ τῶν βαλανείων οἱ θόλοι παρόμοιοι· εἰς δὲ τὸ εἶδος οὐκ ἀρρύθμως παίζονται. Ἀπίων 501e δὲ καὶ Διόδωρός φησι·

φιάλαι ποιαί, ὧν ὁ ὀμφαλὸς παραπλήσιος ἠθμῷ.

ὁ δὲ Μυρλεανὸς Ἀσκληπιάδης ἐν τοῖς περὶ τῆς Νεστορίδος·

αἱ φιάλαι ὑπὸ Κρατίνου βαλανειόμφαλοι,

φησίν,

λέγονται ὅτι οἱ ὀμφαλοὶ αὐτῶν καὶ τῶν βαλανείων οἱ θόλοι ὅμοιοί εἰσιν.

καὶ Δίδυμος δὲ τὰ αὐτὰ εἰπὼν παρατίθεται τὰ Λυκόφρονος οὕτως ἔχοντα·

ἀπὸ τῶν ὀμφαλῶν τῶν ἐν ταῖς γυναικείαις πυέλοις, ὅθεν τοῖς σκαφίοις ἀρύουσιν.

Τίμαρχος δ’ ἐν τετάρτῳ περὶ τοῦ Ἐρατοσθένους Ἑρμοῦ 501f

πεπαῖχθαί τις ἂν οἰηθείη,

φησί,

τὴν λέξιν, διότι τὰ πλεῖστα τῶν Ἀθήνησι βαλανείων κυκλοειδῆ ταῖς κατασκευαῖς ὄντα τοὺς ἐξαγωγοὺς ἔχει κατὰ μέσον, ἐφ’ οὗ χαλκοῦς ὀμφαλὸς ἔπεστιν.

Ἴων δ’ ἐν Ὀμφάλῃ·

ἴτ᾽ ἐκφορεῖτε, παρθένοι,
κύπελλα καὶ μεσομφάλους.

οὕτω δ’ εἴρηκε τὰς βαλανειομφάλους, ὧν Κρατῖνος μνημονεύει·

δέχεσθε φιάλας τάσδε βαλανειομφάλους.

καὶ Θεόπομπος δ’ ἐν Ἀλθαίᾳ ἔφη· 502a

λαβοῦσα πλήρη χρυσέαν μεσόμφαλον
φιάλην. Τελέστης δ’ ἄκατον ὠνόμαζέ νιν,

ὡς τοῦ Τελέστου ἄκατον τὴν φιάλην εἰρηκότος. Φερεκράτης δὲ ἢ ὁ πεποιηκὼς τοὺς εἰς αὐτὸν ἀναφερομένους Πέρσας φησί·

στεφάνους τε πᾶσι κὠμφαλωτὰς χρυσίδας.

Ἀθηναῖοι δὲ τὰς μὲν ἀργυρᾶς φιάλας ἀργυρίδας λέγουσι, χρυσίδας δὲ τὰς χρυσᾶς. τῆς δὲ ἀργυρίδος Φερεκράτης μὲν ἐν Πέρσαις οὕτως 502b μνημονεύει·

οὗτος σύ, ποῖ τὴν ἀργυρίδα τηνδὶ φέρεις;

χρυσίδος δὲ Κρατῖνος ἐν Νόμοις·

χρυσίδι σπένδων γέγωνε τοῖς ὄφεσι πιεῖν διδούς·

καὶ Ἕρμιππος ἐν Κέρκωψι·

χρυσίδ’ οἴνου πανσέληνον ἐκπιὼν ὑφείλετο.

καὶ ὅ γε ἐ.., ἐκαλεῖτο δέ τις καὶ βαλανωτὴ φιάλη, ἧς τῷ πυθμένι χρυσοῖ ὑπέκειντο ἀστράγαλοι. Σῆμος δ’ ἐν Δήλῳ ἀνακεῖσθαί φησι χαλκοῦν φοίνικα, Ναξίων ἀνάθημα, καὶ καρυωτὰς φιάλας χρυσᾶς. Ἀναξανδρίδης δὲ φιάλας Ἄρεος καλεῖ τὰ ποτήρια ταῦτα. Αἰολεῖς δὲ τὴν φιάλην ἀράκην καλοῦσι.

Φθίος. πλατεῖαι φιάλαι ὀμφαλωτοί. Εὔπολις·

σὺν φθοῖσι προσπεπτωκώς.

ἔδει δὲ ὀξύνεσθαι ὡς Καρσί, παισί, φθειρσί,

Φιλοτησία. κύλιξ τις ἣν κατὰ φιλίαν προὔπινον, ὥς φησι Πάμφιλος. Δημοσθένης δέ φησι·

καὶ φιλοτησίας προὔπινεν.

Ἄλεξις·

φιλοτησίαν σοι τήνδ’ ἐγὼ
ἰδίᾳ τε καὶ κοινῇ κύλικα προπίομαι.

ἐκαλεῖτο δὲ καὶ τὸ ἑταιρικὸν συνευωχούμενον φιλοτήσιον. Ἀριστοφάνης·

ἑπτάπους γοῦν ἡ σκιὰ ᾽ στιν
ἡ ᾽ πὶ τὸ δεῖπνον ὡς ἤδη καλεῖ μ᾽
ὁ χορὸς ὁ φιλοτήσιος.

διὰ δὲ τὴν τοιαύτην πρόποσιν ἐκαλεῖτο καὶ κύλιξ φιλοτησία, ὡς ἐν Λυσιστράτῃ ·

δέσποινα Πειθοῖ καὶ κύλιξ φιλοτησία.

χόννοι. παρὰ Γορτυνίοις ποτηρίου εἶδος, ὅμοιον θηρικλείῳ, χάλκεον ὃ δίδοσθαι τῷ ἁρπασθέντι ὑπὸ τοῦ ἐραστοῦ φησιν Ἑρμῶναξ.

Χαλκιδικὰ ποτήρια ἴσως ἀπὸ τῆς Χαλκίδος τῆς Θρᾳκικῆς εὐδοκιμοῦντα.

χυτρῖδες. Ἄλεξις ἐν Ὑποβολιμαίῳ·

ἐγὼ Πτολεμαίου τοῦ βασιλέως τέτταρα
χυτρίδι’ ἀκράτου· τῆς τ’ ἀδελφῆς προσλαβὼν
τῆς τοῦ βασιλέως ταὔτ᾽, ἀπνευστὶ τ’ ἐκπιὼν
ὡς ἄν τις ἥδιστ’ ἴσον ἴσῳ κεκραμένον, 502c
καὶ τῆς Ὁμονοίας, διὰ τί νῦν μὴ κωμάσω
ἄνευ λυχνούχου πρὸς τὸ τηλικοῦτο φῶς;

Ἡρόδοτος δ’ ἐν τῇ πέμπτῃ τῶν Ἱστοριῶν νόμον φησὶ θέσθαι Ἀργείους καὶ Αἰγινήτας Ἀττικὸν μηδὲν προσφέρειν πρὸς τὰς θυσίας μηδὲ κέραμον, ἀλλ’ ἐκ χυτρίδων ἐπιχωρίων τὸ λοιπὸν αὐτόθι εἶναι πίνειν. καὶ Μελέαγρος δ’ ὁ κυνικὸς ἐν τῷ Συμποσίῳ οὑτωσὶ γράφει·

κἀν τοσούτῳ πρόποσιν αὐτῷ βαρεῖαν διέδωκε, χυτρίδια βαθέα δώδεκα.

502d

ψυγεὺς ἢ ψυκτήρ. Πλάτων Συμποσίῳ·

ἀλλὰ φέρε, παῖ, φάναι, τὸν ψυκτῆρα ἐκεῖνον, ἰδόντα αὐτὸν πλέον ἢ ὀκτὼ κοτύλας χωροῦντα. τοῦτον οὖν ἐμπλησάμενον πρῶτον μὲν αὐτὸν ἐκπιεῖν, ἔπειτα τῷ Σωκράτει κελεύειν ἐγχεῖν.

παραμηκύνειν ἐγχειροῦντος τοῦ Ἀρχεβούλου, εὐκαιρότατα προχέων ὁ παῖς τοῦ οἰναρίου ἀνατρέπει τὸν ψυκτῆρα.

Ἄλεξις ἐν Εἰσοικιζομένῳ φησὶ

τρικότυλον ψυγέα.

Διώξιππος Φιλαργύρῳ·

παρ’ Ὀλυμπίχου δὲ θηρικλείους ἔλαβεν ἕξ,
ἔπειτα τοὺς δύο ψυγέας.

502e Μένανδρος δ’ ἐν τῷ ἐπιγραφομένῳ δράματι Χαλκεῖά φησιν

τοῦτο δὴ τὸ νῦν ἔθος

ἄκρατον

ἐβόων,

τὴν μεγάλην.

ψυκτῆρά τις
προὔπινεν ἂν τοὺς ἀθλίους ἀπολλύων.

Ἐπιγένης δ’ ἐν Ἡρωίνῃ καταλέγων πολλὰ ποτήρια καὶ τοῦ ψυγέως οὕτως μνημονεύει·

τὴν θηρίκλειον δεῦρο καὶ τὰ Ῥοδιακὰ
κόμισον λαβὼν τοὺς παῖδας. εἶτ’ οἴσεις μόνος
ψυκτῆρα, κύαθον, κυμβία.

Στράττις Ψυχασταῖς·

ὁ δέ τις ψυκτῆρ᾽, ὁ δέ τις κύαθον
χαλκοῦν κλέψας. ἀπορῶν κεῖται,
κοτύλη δ’ ἀνὰ χοίνικα μάττει.

502f Ἄλεξις δ’ ἐν Ἱππίσκῳ ψυκτηρίδιον καλεῖ διὰ τούτων

ἀπήντων τῷ ξένῳ
εἰς τὴν κατάλυσιν οὗ συνῆν Ἀγωνίδι.
τοῖς παισὶ τ’ εἶπα （δύο γὰρ ἦγον οἴκοθεν）
τἀκπώματ’ εἰς τὸ φανερὸν ἐκνενιτρωμένα
θεῖναι· κύαθος δ’ ἦν ἀργυροῦς （οὗτος μὲν οὖν
ἦγεν δύο δραχμάσ）, κυμβίον δὲ τέτταρας 503a
ἴσως ἑτέρας, ψυκτηρίδιον δὲ δέκ’ ὀβολούς, Φιλιππίδου λεπτότερον.

Ἡρακλέων δ’ ὁ Ἐφέσιος

ὃν ἡμεῖς,

φησί,

ψυγέα καλοῦμεν, ψυκτηρίαν τινὲς ὀνομάζουσιν. τοὺς δ’ Ἀττικοὺς καὶ κωμῳδεῖν τὸν ψυγέα ὡς ξενικὸν ὄνομα.

εὔφρων ἐν Ἀποδιδούσῃ·

ἐπὰν δὲ καλέσῃ ψυγέα τὸν ψυκτηρίαν,
τὸ τευτλίον δὲ σεῦτλα, φακέαν τὴν φακῆν,
τί δεῖ ποιεῖν; σὺ γὰρ εἶπον.β β. ὥσπερ χρυσίου 503b
φωνῆς ἀπότεισον, Πυργόθεμι, καταλλαγήν.

Ἀντιφάνης Ἱππεῦσι·

πῶς οὖν διαιτώμεσθα; β. τὸ μὲν ἐφίππιον
στρῶμ’ ἐστὶν ἡμῖν, ὁ δὲ καλὸς πῖλος κάδος,
ψυκτήρ—τί βούλει; πάντ᾽. Ἀμαλθείας κέρας.

ἐν δὲ τῇ Καρίνῃ σαφῶς δηλοῦται ὅτι τούτῳ ἐχρῶντο οἰνοχοοῦντες κυάθῳ. εἰπὼν γάρ·

τρίποδα καὶ κάδον
παραθέμενος ψυκτῆρὰ τ’ οἴνου
μεθύσκεται,

ἐν τοῖς ἑξῆς ποιεῖ αὐτὸν λέγοντα· 503c

ἔσται πότος
σφοδρότερος. οὐκοῦν μὴ κεράσῃ τις, οὐκ ἔτι
ἔξεστι κυαθίζειν παρ᾽
ἡμῖν. παῖ, τρέχε, τὸν δὲ κάδον ἔξω καὶ τὸ ποτήριον λαβὼν
ἀπόφερε τἄλλα πάντα.

Διονύσιος δὲ ὁ τοῦ Τρύφωνος ἐν τῷ περὶ Ὀνομάτων

τὸν ψυγέα,

φησίν,

ἐκάλουν οἱ ἀρχαῖοι δῖνον.

Νίκανδρος δ’ ὁ Θυατειρηνὸς καλεῖσθαί φησι ψυκτῆρας καὶ τοὺς ἀλσώδεις καὶ συσκίους τόπους τοὺς τοῖς θεοῖς ἀνειμένους, ἐν οἷς ἔστιν ἀναψῦξαι. Αἰσχύλος Νεανίσκοις·

σαύρας ὑποσκίοισιν ἐν ψυκτηρίοις.

503d Εὐριπίδης Φαέθοντι·

ψυκτήρια
δένδρεα φίλαισιν ὠλέναισι δέξεται.

καὶ ὁ τὸν Αἰγίμιον δὲ ποιήσας εἴθ’ Ἡσίοδός ἐστιν ἢ Κέρκωψ ὁ Μιλήσιος·

ἔνθα ποτ’ ἔσται ἐμὸν ψυκτήριον, ὄρχαμε λαῶν.

ᾠδός. οὕτως ἐκαλεῖτο τὸ ποτήριον, φησὶ Τρύφων ἐν τοῖς Ὀνοματικοῖς, τὸ ἐπὶ τῷ σκολίῳ διδόμενον, ὡς Ἀντιφάνης παρίστησιν ἐν Διπλασίοις·

τί οὖν ἐνέσται τοῖς θεοῖσιν; β. οὐδὲ ἕν, 503e
ἂν μὴ κεράσῃ τις. α. ἴσχε, τὸν ᾠδὸν λάμβανε,
ἔπειτα μηδὲν τῶν ἀπηρχαιωμένων
τούτων περάνῃς, τὸν Τελαμῶνα μηδὲ τὸν
παιῶνα μηδ’ Ἁρμόδιον.

ᾠοσκυφία. περὶ τῆς ἰδέας τῶν ποτηρίων Ἀσκληπιάδης ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος φησὶν ὅτι δύο πυθμένας ἔχει, ἕνα μὲν τὸν κατὰ τὸ κύτος αὐτῷ συγκεχαλκευμένον, ἕτερον δὲ τὸν πρόσθετον 503f ἀπ’ ὀξέος ἀρχόμενον, καταλήγοντα δὲ εἰς πλατύτερον, ἐφ’ οὗ ἵσταται τὸ ποτήριον.

Ὠιόν. Δίνων ἐν γ Περσικῶν φησιν οὕτως·

ἐστὶ δὲ ποτίβαζις ἄρτος κρίθινος καὶ πύρινος ὀπτὸς καὶ κυπαρίσσου στέφανος καὶ οἶνος κεκραμένος ἐν ᾠῷ χρυσῷ, οὗ αὐτὸς βασιλεὺς πίνει.

τοσαῦτα εἰπὼν ὁ Πλούταρχος καὶ ὑπὸ πάντων κροταλισθεὶς ᾔτησε φιάλην, ἀφ’ ἧς σπείσας ταῖς Μούσαις καὶ τῇ τούτων Μνημοσύνῃ μητρὶ προὔπιε πᾶσι φιλοτησίαν. ἐπειπὼν δὲ·

504a φιάλαν ὡς εἴ τις ἀφνεᾶς ἀπὸ χειρὸς ἑλὼν
ἔνδον ἀμπέλου καχλάζοισαν δρόσῳ·
δωρήσεται,

οὐ μόνον

νεανίᾳ γαμβρῷ προπίνων,

ἀλλὰ καὶ πᾶσι τοῖς φιλτάτοις ἔδωκε τῷ παιδὶ περισοβεῖν ἐν κύκλῳ κελεύσας, τὸ κύκλῳ πίνειν τοῦτ’ εἶναι λέγων, παρατιθέμενος Μενάνδρου ἐκ Περινθίας·

οὐδεμίαν ἡ γραῦς ὅλως
κύλικα παρῆκεν, ἀλλὰ πίνει τὴν κύκλῳ.

καὶ πάλιν ἐκ Θεοφορουμένης·

καὶ ταχὺ πάλιν τὸ πρῶτον περισόβει ποτήριον
αὐτοῖς ἀκράτου.

504b καὶ Εὐριπίδης δ’ ἐν Κρήσσαις·

τὰ δ’ ἄλλα χαῖρε κύλικος ἑρπούσης κύκλῳ.

αἰτοῦντος δὲ τοῦ γραμματικοῦ Λεωνίδου μεῖζον ποτήριον καὶ εἰπόντος

κρατηρίζωμεν, ἄνδρες φίλοι , οὕτως δὲ τοὺς πότους Λυσανίας φησὶν ὁ Κυρηναῖος Ἡρόδωρον εἰρηκέναι ἐν τούτοις; ʽ ἐπεὶ δὲ θύσαντες πρὸς δεῖπνον καὶ κρατῆρα· καὶ εὐχὰς καὶ παιῶνας ἐτράποντο.᾽ καὶ ὁ τοὺς μίμους δὲ πεποιηκὼς οὓς αἰεὶ διὰ χειρὸς ἔχειν Δοῦρίς φησι τὸν σοφὸν Πλάτωνα, λέγει που ᾽ κἠκρατηρίχημες ἀντὶ τοῦ ᾽ ἐπεπώκειμεν.

ἀλλὰ μήν, πρὸς 504c θεῶν,

ὁ Ποντιανὸς ἔφη,

οὐ δεόντως ἐκ μεγάλων πίνετε ποτηρίων, τὸν ἥδιστον καὶ χαριέστατον Ξενοφῶντα πρὸ ὀφθαλμῶν ἔχοντες, ὃς ἐν τῷ Συμποσίῳ φησίν ᾽ ὁ δ’ αὖ Σωκράτης εἶπεν ἀλλὰ πίνειν μέν, ὦ ἄνδρες, καὶ ἐμοὶ πάνυ δοκεῖ. τῷ γὰρ ὄντι ὁ οἶνος ἄρδων τὰς ψυχὰς τὰς μὲν λύπας, ὥσπερ ὁ μανδραγόρας ἀνθρώπους, κοιμίζει, τὰς δὲ φιλοφροσύνας, ὥσπερ ἔλαιον φλόγας, ἐγείρει. δοκεῖ μέντοι μοι καὶ τὰ τῶν ἀνδρῶν σώματα τὰ αὐτὰ πάσχειν ἅπερ καὶ τὰ τῶν ἐν γῇ φυομένων. 504d καὶ γὰρ ἐκεῖνα, ὅταν μὲν ὁ θεὸς αὐτὰ ἄγαν ἀθρόως ποτίζῃ, οὐ δύναται ὀρθοῦσθαι οὐδὲ ταῖς ὥραις διαπλοῦσθαι· ὅταν δὲ ὅσῳ ἥδεται τοσοῦτο πίνῃ, καὶ μάλα ὀρθά τε αὔξεται καὶ θάλλοντα ἀφικνεῖται εἰς τὴν καρπογονίαν. οὕτω δὴ καὶ ἡμεῖς, ἢν μὲν ἀθρόον τὸ ποτὸν ἐγχεώμεθα, ταχὺ ἡμῶν καὶ τὰ σώματα καὶ αἱ γνῶμαι σφαλοῦνται, καὶ οὐδ’ ἀναπνεῖν μὴ ὅτι λέγειν δυνησόμεθα· ἢν δὲ ἡμῖν οἱ παῖδες μικραῖς κύλιξι μικρά· ἐπιψακάζωσιν, ἵνα 504e καὶ ἐγὼ Γοργιείοις ῥήμασιν εἴπω, οὕτως οὐ βιαζόμενοι μεθύειν ὑπὸ τοῦ οἴνου, ἀλλ’ ἀναπειθόμενοι πρὸς τὸ παιγνιωδέστερον ἀφιξόμεθα

εἰς ταῦτά τις ἀποβλέπων τὰ τοῦ καλοῦ Ξενοφῶντος ἐπιγινώσκειν δυνήσεται ἣν εἶχε πρὸς αὐτὸν ὁ λαμπρότατος Πλάτων ζηλοτυπίαν, ἢ τάχα φιλονίκως εἶχον ἀρχῆθεν πρὸς ἑαυτοὺς οἱ ἄνδρες οὗτοι, αἰσθόμενοι τῆς ἰδίας ἑκάτερος ἀρετῆς, καὶ ἴσως καὶ περὶ πρωτείων διεφέροντο, οὐ μόνον ἐξ ὧν περὶ Κύρου εἰρήκασι τεκμαιρομένοις ἡμῖν, ἀλλὰ κἀκ τῶν αὐτῶν ὑποθέσεων. συμπόσια μὲν γὰρ γεγράφασιν ἀμφότεροι, καὶ ἐν αὐτοῖς ὁ μὲν τὰς αὐλητρίδας 504f ἐκβάλλει, ὁ δὲ εἰσάγει· καὶ ὁ μέν, ὡς πρόκειται, παραιτεῖται πίνειν μεγάλοις ποτηρίοις, ὁ δὲ τὸν Σωκράτην παράγει τῷ ψυκτῆρι πίνοντα μέχρι τῆς ἕω. κἀν τῷ περὶ Ψυχῆς δὲ ὁ Πλάτων καταλεγόμενος ἕκαστον τῶν παρατυχόντων οὐδὲ κατὰ μικρὸν τοῦ Ξενοφῶντος μέμνηται. καὶ περὶ τοῦ Κύρου οὖν ὁ μὲν λέγει ὡς ἐκ πρώτης ἡλικίας ἐπεπαίδευτο πάντα τὰ πάτρια, ὁ δὲ Πλάτων ὥσπερ 505a ἐναντιούμενος ἐν τρίτῳ Νόμων φησί ᾽ μαντεύομαι δὲ περὶ Κύρου τὰ μὲν ἄλλα στρατηγὸν αὐτὸν ἀγαθὸν εἶναι καὶ φιλόπονον, παιδείας δ’ ὀρθῆς οὐδὲ ἧφθαι τὸ παράπαν, οἰκονομίᾳ δ’ οὐδ’ ᾑτινιοῦν προσεσχηκέναι. ἔοικε δ’ ἐκ νέου στρατεύεσθαι, παραδούς τε τοὺς παῖδας ταῖς γυναιξὶ τρέφειν.᾽ πάλιν ὁ μὲν Ξενοφῶν συναναβὰς Κύρῳ εἰς Πέρσας μετὰ τῶν μυρίων Ἑλλήνων καὶ ἀκριβῶς εἰδὼς τὴν προδοσίαν τοῦ Θεσσαλοῦ Μένωνος, ὅτι αὐτὸς 505b αἴτιος ἐγένετο τοῖς περὶ Κλέαρχον τῆς ἀπωλείας τῆς ὑπὸ Τισσαφέρνου γενομένης, καὶ οἷός τις ἦν τὸν τρόπον, ὡς χαλεπός, ὡς ἀσελγής, διηγησάμενος φαίνεται. ὁ δὲ καλὸς Πλάτων μονονουχὶ εἰπών ᾽ οὐκ ἔστ’ ἔτυμος λόγος οὗτος ᾽ ἐγκώμια αὐτοῦ διεξέρχεται, ὁ τοὺς ἄλλους ἁπαξαπλῶς κακολογήσας, ἐν μὲν τῇ Πολιτείᾳ Ὅμηρον ἐκβάλλων καὶ τὴν μιμητικὴν ποίησιν, αὐτὸς δὲ τοὺς διαλόγους μιμητικῶς γράψας, ὧν τῆς ἰδέας οὐδ’ αὐτὸς εὑρετής ἐστιν. πρὸ γὰρ αὐτοῦ τοῦθ’ εὗρε τὸ εἶδος τῶν λόγων ὁ Τήιος Ἀλεξαμενός, ὡς 505c Νικίας ὁ Νικαεὺς ἱστορεῖ καὶ Σωτίων. Ἀριστοτέλης δ’ ἐν τῷ περὶ Ποιητῶν οὕτως γράφει οὐκοῦν οὐδὲ ἐμμέτρους ὄντας τοὺς καλουμένους Σώφρονος μίμους μὴ φῶμεν εἶναι λόγους, ἢ μὴ μιμήσεις τοὺς Ἀλεξαμενοῦ τοῦ Τηίου τοὺς πρώτους γραφέντας τῶν Σωκρατικῶν λόγους ἄντικρυς φάσκων ὁ πολυμαθέστατος Ἀριστοτέλης πρὸ Πλάτωνος διαλόγους γεγραφέναι τὸν Ἀλεξαμενόν. διαβάλλει δὲ ὁ Πλάτων καὶ Θρασύμαχον τὸν Χαλκηδόνιον σοφιστὴν ὅμοιον εἶναι λέγων τῷ 505d ὀνόματι, ἔτι δ’ Ἱππίαν καὶ Γοργίαν καὶ Παρμενίδην καὶ ἑνὶ διαλόγῳ τῷ Πρωταγόρᾳ πολλούς, ὁ τοιαῦτα ἐν τῇ Πολιτείᾳ εἰπών ᾽ ὅταν, οἶμαι, δημοκρατουμένη πόλις ἐλευθερίας διψήσασα κακῶν οἰνοχόων τύχῃ καὶ ἀκράτου αὐτῆς μεθυσθῇ.᾽

λέγεται δὲ ὡς καὶ ὁ Γοργίας αὐτὸς ἀναγνοὺς τὸν ὁμώνυμον αὑτῷ διάλογον πρὸς τοὺς συνήθεις ἔφη ᾽ ὡς καλῶς οἶδε Πλάτων ἰαμβίζειν.

Ἕρμιππος δὲ ἐν τῷ περὶ Γοργίου ‘ὡς ἐπεδήμησε,’ φησί,· ταῖς Ἀθήναις Γοργίας μετὰ τὸ ποιήσασθαι τὴν ἀνάθεσιν τῆς ἐν Δελφοῖς ἑαυτοῦ χρυσῆς εἰκόνος, 505e εἰπόντος τοῦ Πλάτωνος, ὅτε εἶδεν αὐτόν,

ἥκει ἡμῖν ὁ καλός τε καὶ χρυσοῦς ὁ Γοργίας

ἔφη ὁ Γοργίας·

ἦ καλόν γε αἱ Ἀθῆναι καὶ νέον τοῦτον Ἀρχίλοχον ἐνηνόχασιν.

ἄλλοι δέ φασιν ὡς ἀναγνοὺς ὁ Γοργίας τὸν Πλάτωνος διάλογον πρὸς τοὺς παρόντας εἶπεν ὅτι οὐδὲν τούτων οὔτ’ εἶπεν οὔτ’ ἤκουσε παρὰ Πλάτωνος,᾽ ταὐτά φασι καὶ Φαίδωνα εἰπεῖν ἀναγνόντα τὸν περὶ Ψυχῆς. διὸ καλῶς ὁ Τίμων περὶ αὐτοῦ ἔφη ·

ὡς ἀνέπλαττε Πλάτων ὁ πεπλασμένα θαύματα εἰδώς. 505f

Παρμενίδῃ μὲν γὰρ καὶ ἐλθεῖν εἰς λόγους τὸν τοῦ Πλάτωνος Σωκράτην μόλις ἡ ἡλικία συγχωρεῖ, οὐχ ὡς καὶ τοιούτους εἰπεῖν ἢ ἀκοῦσαι λόγους. τὸ δὲ πάντων σχετλιώτατον καὶ τὸ εἰπεῖν οὐδεμιᾶς κατεπειγούσης χρείας ὅτι παιδικὰ γεγόνοι τοῦ Παρμενίδου Ζήνων ὁ πολίτης αὐτοῦ. ἀδύνατον δὲ καὶ Φαῖδρον οὐ μόνον κατὰ Σωκράτην εἶναι, ἦ πού γε καὶ ἐρώμενον αὐτοῦ γεγονέναι. ἀλλὰ μὴν οὐ δύνανται οὐδὲ Πάραλος καὶ Ξάνθιππος 506a οἱ Περικλέους υἱοὶ τελευτήσαντος τῷ λοιμῷ Πρωταγόρᾳ διαλέγεσθαι ὅτε δεύτερον ἐπεδήμησε ταῖς Ἀθήναις, οἱ ἔτι πρότερον τελευτήσαντες. πολλὰ δ’ ἔστι καὶ ἄλλα λέγειν περὶ αὐτοῦ καὶ δεικνύναι ὡς ἔπλαττε τοὺς διαλόγους.
ὅτι

δὲ καὶ δυσμενὴς ἦν πρὸς ἅπαντας, δῆλον καὶ ἐκ τῶν ἐν τῷ Ἴωνι ἐπιγραφομένῳ, ἐν ᾧ πρῶτον μὲν κακολογεῖ πάντας τοὺς ποιητάς, ἔπειτα καὶ τοὺς ὑπὸ τοῦ δήμου προαγομένους, Φανοσθένη τὸν Ἄνδριον κἀπολλόδωρον τὸν Κυζικηνόν, ἔτι δὲ τὸν Κλαζομένιον Ἡρακλείδην. ἐν δὲ τῷ Μένωνι καὶ 506b τοὺς μεγίστους παρ’ Ἀθηναίοις γενομένους ᾽ Ἀριστείδην καὶ Θεμιστοκλέα, Μένωνα δὲ ἐπαινεῖ τὸν τοὺς Ἕλληνας προδόντα. ἐν δὲ τῷ Εὐθυδήμῳ Εὐθύδημον καὶ τὸν ἀδελφὸν αὐτοῦ Διονυσόδωρον προπηλακίζων καὶ καλῶν ὀψιμαθεῖς ἔτι τε ἐριστὰς ὀνομάζων ὀνειδίζει αὐτοῖς καὶ τὴν ἐκ Χίου τῆς πατρίδος φυγήν, ἀφ’ ἧς ἐν Θουρίοις κατῳκίσθησαν. ἐν δὲ τῷ περὶ Ἀνδρείας Μελησίαν τὸν Θουκυδίδου τοῦ ἀντιπολιτευσαμένου Περικλεῖ καὶ Λυσίμαχον τὸν Ἀριστείδου τοῦ δικαίου, τῆς τῶν πατέρων 506c ἀρετῆς ἀναξίους εἶναι φάσκων. ἃ δὲ περὶ Ἀλκιβιάδου εἴρηκεν ἐν τῷ Συμποσίῳ οὐδ’ εἰς φῶς λέγεσθαί ἐστιν ἄξιον, ἔν τε τῷ προτέρῳ τῶν εἰς αὐτὸν διαλόγων ὁ γὰρ δεύτερος ὑπό τινων Ξενοφῶντος εἶναι λέγεται, ὡς καὶ ἡ Ἀλκυὼν Λέοντος τοῦ Ἀκαδημαικοῦ, ὥς φησι Νικίας ὁ Νικαεύς. τὰ μὲν οὖν κατὰ Ἀλκιβιάδου λεχθέντα σιωπῶ· ὅτι δὲ τὸν Ἀθηναίων δῆμον εἰκαῖον εἴρηκε κριτὴν ἔτι τε πρόκωπον, Λακεδαιμονίους δὲ ἐπαινῶν ἐπαινεῖ 506d καὶ τοὺς πάντων Ἑλλήνων ἐχθροὺς Πέρσας, καὶ τὸν ἀδελφὸν δὲ τοῦ Ἀλκιβιάδου Κλεινίαν μαινόμενόν τε ἀποκαλεῖ καὶ τοὺς υἱοὺς αὐτοῦ ἠλιθίους Μειδίαν τε ὀρτυγοκόπον, καὶ τὸν τῶν Ἀθηναίων δῆμον εὐπρόσωπον μὲν εἶναι, δεῖν δ’ αὐτὸν ἀποδύσαντας θεωρεῖν ὀφθήσεται γάρ, φησί, περίβλεπτον ἀξίωμα περικείμενος κάλλους οὐκ ἀληθινοῦ.
ἐν

δὲ τῷ Κίμωνι οὐδὲ τῆς Θεμιστοκλέους φείδεται κατηγορίας οὐδὲ τῆς Ἀλκιβιάδου καὶ Μυρωνίδου, ἀλλ’ οὐδ’ αὐτοῦ τοῦ Κίμωνος, καὶ ὁ Κρίτων δ’ αὐτοῦ Κρίτωνος, ἡ δὲ Πολιτεία καὶ Σοφοκλέους περιέχει καταδρομήν, ὁ δὲ Γοργίας οὐ μόνον ἀφ’ οὗ τὸ ἐπίγραμμα, ἀλλὰ καὶ Ἀρχελάου 506e τοῦ Μακεδονίας βασιλέως, ὃν οὐ μόνον ἐπονείδιστον γένος ἔχειν, ἀλλ’ ὅτι καὶ ἀπέκτεινε τὸν δεσπότην. οὗτος δ’ ἐστὶ Πλάτων, ὃν Σπεύσιππός φησι φίλτατον ὄντα Φιλίππῳ τῆς βασιλείας αἴτιον γενέσθαι. γράφει γοῦν Καρύστιος ὁ Περγαμηνὸς ἐν τοῖς Ἱστορικοῖς Ὑπομνήμασιν οὕτως Σπεύσιππος πυνθανόμενος Φίλιππον βλασφημεῖν περὶ Πλάτωνος εἰς ἐπιστολὴν ἔγραψέ τι τοιοῦτον

ὥσπερ ἀγνοοῦντας τοὺς ἀνθρώπους ὅτι καὶ τὴν ἀρχὴν τῆς βασιλείας Φίλιππος διὰ Πλάτωνος ἔσχεν. Εὐφραῖον 506f γὰρ ἀπέστειλε τὸν ᾽ Ὠρείτην πρὸς Περδίκκαν Πλάτων, ὃς ἔπεισεν ἀπομερίσαι τινὰ χώραν Φιλίππῳ. διατρέφων δ’ ἐνταῦθα δύναμιν, ὡς ἀπέθανε Περδίκκας, ἐξ ἑτοίμου δυνάμεως ὑπαρχούσης ἐπέπεσε τοῖς πράγμασι.

᾽ τοῦτο δ’ εἴπερ οὕτως ἀληθείας ἔχει, θεὸς ἂν εἰδείη. ὁ δὲ καλὸς αὐτοῦ Πρωταγόρας πρὸς τῷ καταδρομὴν ἔχειν πολλῶν ποιητῶν καὶ σοφῶν ἀνδρῶν ἐκθεατριζόμενον ἔχει καὶ τὸν Καλλίου βίον μᾶλλον τῶν Εὐπόλιδος Κολάκων, ἐν δὲ τῷ Μενεξένῳ οὐ μόνον Ἱππίας ὁ Ἡλεῖος χλευάζεται, ἀλλὰ καὶ ὁ Ῥαμνούσιος Ἀντιφῶν 507a καὶ ὁ μουσικὸς Λάμπρος, ἐπιλίποι δ’ ἄν με ἡ ἡμέρα εἰ πάντας ἐθελήσαιμι ἐπελθεῖν τοὺς κακῶς ἀκούσαντας ὑπὸ τοῦ σοφοῦ. ἀλλὰ μὴν οὐδ’ Ἀντισθένη ἐπαινῶ· καὶ γὰρ καὶ οὗτος πολλοὺς εἰπὼν κακῶς οὐδ’ αὐτοῦ τοῦ Πλάτωνος ἀπέσχετο, ἀλλὰ καλέσας αὐτὸν φορτικῶς Σάθωνα τὸν ταύτην ἔχοντα τὴν ἐπιγραφὴν διάλογον ἐξέδωκεν.
Ἡγήσανδρος

δὲ ὁ Δελφὸς ἐν τοῖς Ὑπομνήμασι περὶ τῆς πρὸς πάντας τοῦ Πλάτωνος κακοηθείας λέγων γράφει καὶ ταῦτα μετὰ τὴν Σωκράτους τελευτὴν ἐπὶ πλεῖον τῶν συνήθων ἀθυμούντων ἒν 507b τινι συνουσίᾳ Πλάτων συμπαρὼν λαβὼν τὸ ποτήριον παρεκάλει μὴ ἀθυμεῖν αὐτούς, ὡς ἱκανὸς αὐτὸς εἴη ἡγεῖσθαι τῆς σχολῆς, καὶ προέπιεν Ἀπολλοδώρῳ. καὶ ὃς εἶπεν

ἥδιον ἂν παρὰ Σωκράτους τὴν τοῦ φαρμάκου κύλικα εἰλήφειν ἢ παρὰ σοῦ τὴν τοῦ οἴνου πρόποσιν.

ἐδόκει γὰρ Πλάτων φθονερὸς εἶναι καὶ κατὰ τὸ ἦθος οὐδαμῶς εὐδοκιμεῖν. καὶ γὰρ Ἀρίστιππον πρὸς Διονύσιον ἀποδημήσαντα ἔσκωπτεν, αὐτὸς τρὶς εἰς Σικελίαν ἐκπλεύσας· ἅπαξ μὲν τῶν ῥυάκων χάριν, ὅτε καὶ τῷ πρεσβυτέρῳ Διονυσίῳ συγγενόμενος ἐκινδύνευσεν, 507c δὶς δὲ πρὸς τὸν νεώτερον Διονύσιον· Αἰσχίνου τε πένητος ὄντος καὶ μαθητὴν ἕνα ἔχοντος Ξενοκράτην, τοῦτον περιέσπασεν. καὶ Φαίδωνι δὲ τὴν τῆς δουλείας ἐφιστὰς δίκην ἐφωράθη· καὶ τὸ καθόλου πᾶσι τοῖς Σωκράτους μαθηταῖς ἐπεφύκει μητρυιᾶς ἔχων διάθεσιν. διόπερ Σωκράτης οὐκ ἀηδῶς περὶ αὐτοῦ στοχαζόμενος ἐνύπνιον ἔφησεν ἑωρακέναι πλειόνων παρόντων. δοκεῖν γὰρ ἔφη

τὸν Πλάτωνα κορώνην γενόμενον ἐπὶ τὴν κεφαλήν μου ἀναπηδήσαντα τὸ φαλακρόν μου κατασκαριφᾶν 507d καὶ κρώζειν περιβλέπουσαν. δοκῶ οὖν σε, ὦ Πλάτων, πολλὰ κατὰ τῆς ἐμῆς. ψεύσεσθαι κεφαλῆς.

ἦν δὲ ὁ Πλάτων πρὸς τῇ κακοηθείᾳ καὶ φιλόδοξος, ὅστις ἔφησεν·

ἔσχατον τὸν τῆς δόξης χιτῶνα ἐν τῷ θανάτῳ αὐτῷ ἀποδυόμεθα, ἐν διαθήκαις, ἐν ἐκκομιδαῖς, ἐν τάφοις,

ὥς φησι Διοσκουρίδης ἐν τοῖς Ἀπομνημονεύμασιν. καὶ τὸ πόλιν δὲ θελῆσαι κτίσαι καὶ τὸ νομοθετῆσαι τίς οὐ φήσει πάθος εἶναι φιλοδοξίας; δῆλον δ’ ἐστὶ 507e τοῦτο ἐξ ὧν ἐν τῷ Τιμαίῳ λέγει·

πέπονθά τι πάθος πρὸς τὴν πολιτείαν, ὥσπερ ἂν εἰ ζωγράφος ἐβούλετο τὰ ἑαυτοῦ ἔργα κινούμενα καὶ ἐνεργὰ ἰδεῖν οὕτω κἀγὼ τοὺς πολίτας οὓς διαγράφω.

᾽ ᾽
περὶ δὲ τῶν ἐν τοῖς διαλόγοις αὐτοῦ λελεγμένων τί ἂν καὶ λέγοι τις; ἡ μὲν γὰρ ψυχὴ ἡ διαπλαττομένη ἀθάνατος ὑπ’ αὐτοῦ καὶ κατὰ τὴν ἀπόλυσιν χωριζομένη τοῦ σώματος παρὰ πρώτῳ εἴρηται Ὁμήρῳ. οὗτος γὰρ εἶπεν ὡς ἡ τοῦ Πατρόκλου ψυχὴ

ἄιδόσδε κατῆλθεν
ὃν πότμον γοόωσα, λιποῦσ’ ἀνδροτῆτα καὶ ἥβην.

εἰ δ’ οὖν καὶ Πλάτωνος φήσειέν τις εἶναι τὸν λόγον, 507f οὐχ ὁρῶ τίν’ ἐσχήκαμεν ἀπ’ αὐτοῦ ὠφέλειαν. ἐὰν γὰρ καὶ συγχωρήσῃ τις μεθίστασθαι τὰς τῶν τετελευτηκότων ψυχὰς εἰς ἄλλας φύσεις καὶ πρὸς τὸν μετεωρότερον καὶ καθαρώτερον ἀνέρχεσθαι τόπον, ἅτε κουφότητος μετεχούσας, τί πλέον ἡμῖν; ὧν γὰρ μήτ’ ἀνάμνησίς ἐστιν οὗ ποτε ἦμεν μήτ’ αἴσθησις εἰ καὶ τὸ σύνολον ἦμεν, τίς χάρις ταύτης τῆς ἀθανασίας; οἱ δὲ συντεθέντες ὑπ’ αὐτοῦ Νόμοι 508a καὶ τούτων ἔτι πρότερον ἡ Πολιτεία τί πεποιήκασιν; καίτοι γε ἔδει καθάπερ τὸν Λυκοῦργον τοὺς Λακεδαιμονίους καὶ τὸν Σόλωνα τοὺς Ἀθηναίους καὶ τὸν Ζάλευκον τοὺς Θουρίους, καὶ αὐτόν, εἴπερ ἦσαν χρήσιμοι, πεῖσαί τινας τῶν Ἑλλήνων αὐτοῖς χρήσασθαι. ᾽ νόμος γάρ ἐστιν,᾽ ὥς φησιν Ἀριστοτέλης, ᾽ λόγος ὡρισμένος καθ’ ὁμολογίαν κοινὴν πόλεως, μηνύων πῶς δεῖ πράττειν ἕκαστα ὁ δὲ Πλάτων πῶς οὐκ ἄτοπος, τριῶν Ἀθηναίων γενομένων νομοθετῶν τῶν γε δὴ γνωριζομένων, Δράκοντος καὶ αὐτοῦ τοῦ Πλάτωνος καὶ Σόλωνος, 508b τῶν μὲν τοῖς νόμοις ἐμμένειν τοὺς πολίτας, τῶν δὲ τοῦ Πλάτωνος καὶ προσκαταγελᾶν; ὁ δ’ αὐτὸς λόγος καὶ περὶ τῆς Πολιτείας· εἰ καὶ πασῶν ἐστιν αὕτη βελτίων, μὴ πείθοι δ’ ἡμᾶς, τί πλέον; ἔοικεν οὖν ὁ Πλάτων οὐ τοῖς οὖσιν ἀνθρώποις γράψαι τοὺς νόμους, ἀλλὰ τοῖς ὑπ’ αὐτοῦ διαπλαττομένοις, ὥστε καὶ ζητεῖσθαι τοὺς χρησομένους. ἐχρῆν οὖν ἃ πείσει· λέγων ταῦτα καὶ γράφειν καὶ μὴ ταὐτὰ ποιεῖν τοῖς εὐχομένοις, ἀλλὰ τοῖς τῶν ἐνδεχομένων ἀντεχομένοις.

χωρὶς τοίνυν τούτων εἴ τις διεξίοι τοὺς Τιμαίους 508c αὐτοῦ καὶ τοὺς Γοργίας καὶ τοὺς ἄλλους δὲ τοὺς τοιούτους διαλόγους, ἐν οἷς καὶ περὶ τῶν ἐν τοῖς μαθήμασι διεξέρχεται καὶ περὶ τῶν κατὰ φύσιν καὶ περὶ πλειόνων ἄλλων, οὐδὲ διὰ ταῦτα θαυμαστέος ἐστίν. ἔχει γάρ τις καὶ παρ’ ἑτέρων ταῦτα λαβεῖν ἢ βέλτιον λεχθέντα ἢ μὴ χεῖρον. καὶ γὰρ Θεόπομπος ὁ Χῖος ἐν τῷ κατὰ τῆς Πλάτωνος διατριβῆς ᾽ τοὺς πολλούς,᾽ φησί, ᾽ τῶν διαλόγων αὐτοῦ ἀχρείους καὶ ψευδεῖς ἄν τις εὕροι· ἀλλοτρίους δὲ τοὺς πλείους, ὄντας ἐκ τῶν Ἀριστίππου 508d διατριβῶν, ἐνίους δὲ κἀκ τῶν Ἀντισθένους, πολλοὺς δὲ κἀκ τῶν Βρύσωνος τοῦ Ἡρακλεώτου ἀλλὰ τὰ κατὰ τὸν ἄνθρωπον ἅπερ ἐπαγγέλλεται καὶ ἡμεῖς ζητοῦμεν ἐκ τῶν ἐκείνου λόγων, οὐχ εὑρίσκομεν, ἀλλὰ συμπόσια μὲν καὶ λόγους ὑπὲρ ἔρωτος εἰρημένους καὶ μάλα ἀπρεπεῖς, οὓς καταφρονῶν τῶν ἀναγνωσομένων συνέθηκεν, ὥσπερ καὶ οἱ πολλοὶ τῶν μαθητῶν αὐτοῦ τυραννικοί τινες καὶ διάβολοι γεγόνασιν.

Εὐφραῖος μὲν γὰρ παρὰ 508e Περδίκκᾳ τῷ βασιλεῖ διατρίβων ἐν Μακεδονίᾳ οὐχ ἧττον αὐτοῦ ἐβασίλευε φαῦλος ὢν καὶ διάβολος· ὃς οὕτω ψυχρῶς συνέταξε τὴν ἑταιρίαν τοῦ βασιλέως ὥστε οὐκ ἐξῆν τοῦ συσσιτίου μετασχεῖν εἰ μή τις ἐπίσταιτο γεωμετρεῖν ἢ φιλοσοφεῖν, ὅθεν, Φιλίππου τὴν ἀρχὴν παραλαβόντος, Παρμενίων αὐτὸν ἐν ᾽ Ὠρεῷ λαβὼν ἀπέκτεινεν, ὥς φησι Καρύστιος ἐν Ἱστορικοῖς Ὑπομνήμασι. καὶ Κάλλιππος δ’ ὁ Ἀθηναῖος, μαθητὴς καὶ αὐτὸς Πλάτωνος, ἑταῖρος 508f Δίωνος καὶ συμμαθητὴς γενόμενος καὶ συναποδημήσας αὐτῷ εἰς Συρακούσας, ὁρῶν ἤδη τὸν Δίωνα ἐξιδιοποιούμενον τὴν μοναρχίαν ἀποκτείνας αὐτὸν καὶ αὐτὸς τυραννεῖν ἐπιχειρήσας ἀπεσφάγη, Εὐαίων δ’ ὁ Λαμψακηνός, ὥς φησιν Εὐρύπυλος καὶ Δικαιοκλῆς ὁ Κνίδιος ἐνενηκοστῷ καὶ πρώτῳ Διατριβῶν, ἔτι δὲ Δημοχάρης ὁ ῥήτωρ ἐν τῷ ὑπὲρ Σοφοκλέους πρὸς Φίλωνα, δανείσας τῇ πατρίδι ἀργύριον ἐπὶ ἐνεχύρῳ τῇ ἀκροπόλει ἀφυστερήσας τυραννεῖν ἐβουλεύετο, ἕως συνδραμόντες ἐπ’ αὐτὸν οἱ Λαμψακηνοὶ καὶ τὰ χρήματα ἀποδόντες ἐξέβαλον. 509a Τίμαιος δ’ ὁ Κυζικηνός, ὡς ὁ αὐτὸς Δημοχάρης φησίν, χρήματα καὶ σῖτον ἐπιδοὺς τοῖς πολίταις καὶ διὰ ταῦτα πιστευθεὶς εἶναι χρηστὸς παρὰ τοῖς Κυζικηνοῖς, μικρὸν ἐπισχὼν χρόνον ἐπέθετο τῇ πολιτείᾳ δι’ Ἀριδαίου. κριθεὶς δὲ καὶ ἁλοὺς καὶ ἀδοξήσας ἐν μὲν τῇ πόλει ἐπέμενε παλαιὸς καὶ γεγηρακώς, ἀτίμως δὲ διαζῶν. τοιοῦτοι δ’ εἰσὶ καὶ νῦν τῶν Ἀκαδημαικῶν τινες, ἀνοσίως καὶ ἀδόξως βιοῦντες. χρημάτων γὰρ ἐξ ἀσεβείας καὶ παρὰ φύσιν κυριεύσαντες διὰ γοητείαν νῦν εἰσιν περίβλεπτοι· ὥσπερ καὶ Χαίρων ὁ 509b Πελληνεύς, ὃς οὐ μόνῳ Πλάτωνι ἐσχόλακεν, ἀλλὰ καὶ Ξενοκράτει. καὶ οὗτος οὖν τῆς πατρίδος, πικρῶς τυραννήσας οὐ μόνον τοὺς ἀρίστους τῶν πολιτῶν ἐξήλασεν, ἀλλὰ καὶ τοῖς τούτων δούλοις τὰ χρήματα τῶν δεσποτῶν χαρισάμενος καὶ τὰς ἐκείνων γυναῖκας συνῴκισεν πρὸς γάμου κοινωνίαν, ταῦτ’ ὠφεληθεὶς ἐκ τῆς καλῆς Πολιτείας καὶ τῶν παρανόμων Νόμων.

διὸ καὶ Ἔφιππος ὁ κωμῳδιοποιὸς ἐν Ναυάγῳ 509c Πλάτωνά τε αὐτὸν καὶ τῶν γνωρίμων τινὰς κεκωμῴδηκεν ὡς καὶ ἐπ’ ἀργυρίῳ συκοφαντοῦντας, ἐμφαίνων ὅτι καὶ πολυτελῶς ἠσκοῦντο καὶ ὅτι τῆς εὐμορφίας τῶν καθ’ ἡμᾶς ἀσελγῶν πλείονα πρόνοιαν ἐποιοῦντο· λέγει δ’ οὕτως·

ἔπειτ’ ἀναστὰς εὔστοχος νεανίας
τῶν ἐξ Ἀκαδημίας τις ὑποπλατωνικὸς
Βρυσωνοθρασυμαχειοληψικερμάτων, πληγεὶς ἀνάγκῃ ληψιλογομίσθῳ τέχνῃ 509d
συνών τις, οὐκ ἄσκεπτα δυνάμενος λέγειν,
εὖ μὲν μαχαίρᾳ ξύστ’ ἔχων τριχώματα,
εὖ δ’ ὑποκαθιεὶς ἄτομα πώγωνος βάθη,
εὖ δ’ ἐν πεδίλῳ πόδα τιθεὶς ἐπισφύρων κνήμης ἱμάντων ἰσομέτροις ἑλίγμασιν,
ὄγκῳ τε χλανίδος εὖ τεθωρακισμένος,
σχῆμ’ ἀξιόχρεων ἐπικαθεὶς βακτηρίᾳ, 509e
ἀλλότριον, οὐκ οἰκεῖον, ὡς ἐμοὶ δοκεῖ,
ἔλεξεν ἄνδρες τῆς Ἀθηναίων χθονός.᾽

μέχρι τούτων ἡμῖν πεπεραιώσθω καὶ ἥδε ἡ συναγωγή, φίλτατε Τιμόκρατες. ἑξῆς δὲ ἐροῦμεν περὶ τῶν ἐπὶ τρυφῇ διαβοήτων γενομένων.

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.) — 11 focus

Ἄγε δή, τίς ἀρχὴ τῶν λόγων γενήσεται;

κατὰ τὸν κωμῳδιοποιὸν Κηφισόδωρον ( I 802 K ), ἑταῖρε Τιμόκρατες. συναχθέντων γὰρ ἡμῶν καθ᾽ ὥραν μετὰ σπουδῆς διὰ τὰ ἐκπώματα ὁ Οὐλπιανός, ἔτι καθημένων ἁπάντων, πρὶν καί τι διαλεχθῆναι ἔφη· ‘παρὰ μὲν τῷ Ἀδράστῳ, ἄνδρες φίλοι, καθίσαντες οἱ ἀριστεῖς δειπνοῦσιν, ὁ δὲ Πολύιδος ἱερὰ θύων ἐν ὁδῷ παραπορευόμενον τὸν Πετεὼ κατέσχεν καὶ κατακλίνας ἐν τῇ πόᾳ θαλλίαν τε κατακλάσας ἀντὶ τραπέζης παρέθηκε τῶν τυθέντων. καὶ τῷ Αὐτολύκῳ ἐλθόντι ‘Ἰθάκης ἐς πίονα δῆμον’ ἡ τροφὸς καθημένῳ δηλονότι — οὕτως γὰρ ἐδείπνουν οἱ τότε — τὸν Ὀδυσσέα, φησὶν ὁ ποιητής ( Od. 19.399 ),

[παῖδα νέον γεγαῶτα κιχήσατο θυγατέρος ἧς,

τόν ῥά οἱ Εὐρύκλεια φίλοις ἐπὶ γούνασι θῆκε

παυομένῳ δόρποιο]

ἐκάθισεν ἐπὶ τῶν γονάτων καὶ οὐχὶ παρὰ τοῖς γόνασιν ἔστησεν. ἡμεῖς οὖν μὴ διατρίβωμεν, ἀλλ’ ἤδη κατακλινώμεθα, ἵν’ ἡμῖν ὁ Πλούταρχος περὶ ὧν ἐπαγγέλλεται ποτηρίων ἀποδοὺς τὸν λόγον καὶ τὰς κύλικας πλήρεις ἅπασι προπίῃ.

ποτήρια δὲ πρῶτον οἶδα ὀνομάσαντα τὸν Ἀμόργιον ποιητὴν Σιμωνίδην ἐν Ἰάμβοις οὕτως ( fr. 26 B )·

ἀπὸ τράπεζαν εἷλέ νιν ποτήρια.

καὶ ὁ τὴν Ἀλκμαιωνίδα δὲ ποιήσας φησίν ( p. 76 Ki )·

νέκυς δὲ χαμαιστρώτου ἐπὶ τείνας

εὐρείης στιβάδος παρέθηκ’ αὐτοῖσι θάλειαν

δαῖτα ποτήριά τε, στεφάνους δ’ ἐπὶ κρασὶν ἔθηκεν.

ἅπερ ὠνομάσθη ἀπὸ τῆς πόσεως, ὡς τὸ ἔκπωμα οἱ Ἀττικοί, ἐπεὶ ὑδροποτεῖν καὶ οἰνοποτεῖν λέγουσιν. Ἀριστοφάνης ἐν Ἱππεῦσιν ( 198 )·

γαμφηλαῖσι δράκοντα κοάλεμον αἱματοπώτην.

κἀν τῷ αὐτῷ δὲ ἔφη ( 124 )·

πολλῷ γ’ ὁ Βάκις διεχρῆτο τῷ ποτηρίῳ.

καὶ Φερεκράτης ἐν Τυραννίδι ( I 187 fr. 143, 10 K )·

ἣ δὲ κρείττων ἡ μί’ ἐστὶ χιλίων ποτηρίων.

ὁ δὲ Ἀνακρέων ἔφη ( fr. 97 B4 )·

οἰνοπότης δὲ πεποίημαι.

ἔστι δὲ τὸ ῥῆμα καὶ παρὰ τῷ ποιητῇ· οἰνοποτάζων γὰρ εἴρηκε ( Il. 20.84 ). καὶ Σαπφὼ δ’ ἐν τῷ βʹ ἔφη ( fr. 67 )·

πολλὰ δ’ ἀνάριθμα ποτήρια

καλαιφις.

καὶ Ἀλκαῖος ( fr. 52 )·

ἐκ δὲ ποτήριον

πώνης Διννομένῃ παρίσδων.

τιμᾶται δὲ καὶ ἐν Ἀχαίᾳ Δημήτηρ ποτηριοφόρος κατὰ τὴν Ἀνθέων χῶραν, ὡς Αὐτοκράτης ἱστορεῖ ἐν βʹ Ἀχαικῶν ( FHG IV 346 ).

ἄξιον δὲ εἶναι νομίζω ζητῆσαι ὑμᾶς πρὸ τοῦ καταλόγου τῶν ποτηρίων, ὧν πλῆρές ἐστι τὸ κυλικεῖον τοδί — εἴρηται γὰρ οὕτως ἡ τῶν ποτηρίων σκευοθήκη παρ’ Ἀριστοφάνει μὲν ἐν Γεωργοῖς ( I 418 K )·

ὥσπερ κυλικείου τοὐθόνιον προπέπταται.

ἔστι καὶ παρὰ Ἀναξανδρίδῃ ἐν Μελιλώτῳ ( II 145 K ). Εὔβουλος δ’ ἐν Λήδᾳ ( ib. 185 )·

ὡσπερεὶ σπονδὴν διδοὺς

ἐν τῷ κυλικείῳ συντέτριφε τὰ ποτήρια.

κἀν Ψαλτρίᾳ δ’ ἔφη ( ib. 206 )·

τὰ κυλικεῖα δὲ

ἐξεῦρεν ἡμῖν.

ἐν δὲ Σεμέλῃ ἢ Διονύσῳ ( ib. 197 )·

Ἑρμῆς ὁ Μαίας λίθινος, ὃν προσεύγμασιν

ἐν τῷ κυλικείῳ λαμπρὸν ἐκτετριμμένον ...

Κρατῖνος δ’ ὁ νεώτερος ἐν Χείρωνι ( ib. 291 )·

πολλοστῷ δ’ ἔτει

ἐκ τῶν πολεμίων οἴκαδ’ ἥκω, συγγενεῖς

καὶ φράτερας καὶ δημότας εὑρὼν μόλις

εἰς τὸ κυλικεῖον ἐνεγράφην· Ζεὺς ἔστι μοι

ἑρκεῖος, ἔστι φρατέριος, τὰ τέλη τελῶ —

ἄξιον δ’ ἐστὶ ζητῆσαι εἰ οἱ ἀρχαῖοι μεγάλοις ἔπινον ποτηρίοις. Δικαίαρχος μὲν γὰρ ὁ Μεσσήνιος, ὁ Ἀριστοτέλους μαθητής, ἐν τῷ περὶ Ἀλκαίου ( FHG II 247 ) μικροῖς φησιν αὐτοὺς ἐκπώμασι κεχρῆσθαι καὶ ὑδαρέστερον πεπωκέναι. Χαμαιλέων δ’ ὁ Ἡρακλεώτης ἐν τῷ περὶ Μέθης, εἴ γε τῆς φωνῆς μνημονεύω, φησίν ( fr. 32 Köpke )· ‘εἰ δὲ οἱ ταῖς ἐξουσίαις χρώμενοι καὶ τῷ πλουτεῖν προτιμῶσι τὴν μέθην ταύτην, οὐδὲν θαυμαστόν. οὐκ ἔχοντες γὰρ ἑτέραν ἡδονὴν ταύτης καλλίω οὐδὲ μᾶλλον εὐχερῆ καταφεύγουσιν εἰκότως ἐπὶ τὸν οἶνον. ὅθεν δὴ καὶ τὰ μεγάλα τῶν ἐκπωμάτων ἐπιχώρια γέγονε τοῖς δυνάσταις. οὐ γὰρ παλαιὸν οὐδὲ τοῦτό γέ ἐστι παρὰ τοῖς Ἕλλησιν, ἀλλὰ νεωστὶ εὑρέθη πεμφθὲν ἐκ τῶν βαρβάρων. ἐκεῖνοι γὰρ ἀπεστερημένοι τῆς παιδείας ὁρμῶσιν ἐπὶ τὸν πολὺν οἶνον καὶ πορίζονται τροφὰς περιέργους καὶ παντοίας. ἐν δὲ τοῖς περὶ τὴν Ἑλλάδα τόποις οὔτ’ ἐν γραφαῖς οὔτ’ ἐπὶ τῶν πρότερον εὑρήσομεν ποτήριον εὐμέγεθες εἰργασμένον πλὴν τῶν ἐπὶ τοῖς ἡρωικοῖς. τὸ γὰρ ῥυτὸν ὀνομαζόμενον μόνοις τοῖς ἥρωσιν ἀπεδίδοσαν. ὃ καὶ δόξει τισὶν ἔχειν ἀπορίαν, εἰ μή τις ἄρα φήσειε διὰ τὴν ὀξύτητα τῆς ἐπιφανείας τῶν δαιμόνων καταδειχθῆναι τοῦτο. χαλεποὺς γὰρ καὶ πλήκτας τοὺς ἥρωας νομίζουσι καὶ μᾶλλον νύκτωρ ἢ μεθ’ ἡμέραν. ὅπως οὖν μὴ διὰ τὸν τρόπον, ἀλλὰ διὰ τὴν μέθην φαίνωνται τοιοῦτοι, δημιουργοῦσιν αὐτοὺς πίνοντας ἐκπώμασι μεγάλοις. καί μοι δοκοῦσι λέγειν οὐ κακῶς οἱ φάσκοντες τὸ μέγα ποτήριον φρέαρ ἀργυροῦν εἶναι.’ ἐν τούτοις ἀγνοεῖν ἔοικεν ὁ Χαμαιλέων ὅτι οὔκ ἐστι μικρὸν τὸ παρ’ Ὁμήρῳ ( Od. 9.346 ) διδόμενον τῷ Κύκλωπι ὑπ’ Ὀδυσσέως κισσύβιον. οὐ γὰρ ἂν τρὶς πιὼν οὕτως κατηνέχθη ὑπὸ μέθης τηλικοῦτος ὤν. ἦν οὖν καὶ τότε μεγάλα ποτήρια, εἰ μὴ αἰτιάσεταί τις τὴν δύναμιν τοῦ οἴνου, ἣν αὐτὸς Ὅμηρος ( Od. 9.208 ) ἐξηγήσατο, ἢ τὸ ἄηθες τῆς πόσεως τοῦ Κύκλωπος, ἐπεὶ τὰ πολλὰ ἐγαλακτοπότει. ἢ τάχα καὶ βαρβαρικὸν ἦν τὸ ἔκπωμα, εἴπερ μέγα ἦν, ἐκ τῆς Κικόνων εἰλημμένον λείας. τί οὖν ἔχομεν λέγειν περὶ τοῦ Νέστορος ποτηρίου, ὃ μόλις ἂν νέος βαστάσαι ἴσχυεν,

Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρε

Il. 11.637 , περὶ οὗ καὶ αὐτοῦ διδάξει τι ἡμᾶς ὁ Πλούταρχος. ὥρα οὖν κατακλίνεσθαι.

καὶ κατακλιθέντων ‘ἀλλὰ μήν’, ὁ Πλούταρχος ἔφη, ‘κατὰ τὸν Φλιάσιον ποιητὴν Πρατίναν ( fr. 3 B4 ).

οὐ γᾶν αὐλακισμέναν ἀρῶν, ἀλλ’ ἄσκαφον ματεύων,

κυλικηγορήσων ἔρχομαι, οὐ τῶν Κυλικράνων εἷς ὑπάρχων, οὓς χλευάζων Ἕρμιππος ὁ κωμῳδιοποιὸς ἐν τοῖς Ἰάμβοις φησίν ( I 246 K )·

εἰς τὸ Κυλικράνων βαδίζων σπληνόπεδον ἀφικόμην·

εἶδον οὖν τὴν Ἡράκλειαν καὶ μάλ’ ὡραίαν πόλιν.

Ἡρακλεῶται δ’ εἰσὶν οὗτοι οἱ ὑπὸ τῇ Οἴτῃ κατοικοῦντες, ὥς φησι Νίκανδρος ὁ Θυατειρηνός, ὀνομασθῆναι φάσκων αὐτοὺς ἀπό τινος Κύλικος γένος Λυδοῦ, ἑνὸς τῶν Ἡρακλεῖ συστρατευσαμένων. μνημονεύει δ’ αὐτῶν καὶ Σκυθῖνος ὁ Τήιος ἐν τῇ ἐπιγραφομένῃ Ἱστορίῃ λέγων οὕτως ( FHG IV 491 )· ‘Ἡρακλῆς λαβὼν Εὔρυτον καὶ τὸν υἱὸν ἔκτεινε φόρους πρήσσοντας παρ’ Εὐβοέων. Κυλικρῆνας ἐξεπόρθησε λῃζομένους καὶ αὐτόθι πόλιν ἐδείματο Ἡράκλειαν τὴν Τρηχινίαν καλεομένην.’ Πολέμων δ’ ἐν τῷ πρώτῳ τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονόν φησιν οὕτως ( fr. 56 Pr )· ‘τῆς δ’ Ἡρακλείας τῆς ὑπὸ τὴν Οἴτην καὶ Τραχῖνος τῶν οἰκητόρων μεθ’ Ἡρακλέους τινὲς ἀφικόμενοι ἐκ Λυδίας Κυλικρᾶνες, οἳ δ’ Ἀθαμᾶνες, ἀφ’ ὧν οἱ τόποι διαμένουσιν· οἷς οὐδὲ τῆς πολιτείας μετέδοσαν οἱ Ἡρακλεῶται συνοικοῦσιν, ἀλλοφύλους ὑπολαβόντες. Κυλικρᾶνες δὲ λέγονται, ὅτι τοὺς ὤμους κεχαραγμένοι κύλικας ἦσαν.’

οἶδα δὲ καὶ Ἑλλάνικον ἐν Ἐθνῶν Ὀνομασίαις λέγοντα ( FHG I 57 ) ὅτι Λιβύων τῶν Νομάδων τινὲς οὐδὲν ἄλλο κέκτηνται ἢ κύλικα καὶ μάχαιραν καὶ ὑδρίαν, καὶ ὅτι οἰκίας ἔχουσιν ἐξ ἀνθερίκου πεποιημένας μικρὰς ὅσον σκιᾶς ἕνεκα, ἃς καὶ περιφέρουσιν ὅπου ἂν πορεύωνται. πολλοῖς δὲ καὶ ὁ ἐν Ἰλλυριοῖς τόπος διαβόητός ἐστιν ὁ καλούμενος Κύλικες, παρ’ ᾧ ἐστι τὸ Κάδμου καὶ Ἁρμονίας μνημεῖον, ὡς ἱστορεῖ Φύλαρχος ἐν τῇ δευτέρᾳ καὶ εἰκοστῇ τῶν Ἱστοριῶν ( FHG I 345 ). καὶ Πολέμων δ’ ἐν τῷ περὶ τοῦ Μορύχου ( fr. 75 Pr ) ἐν Συρακούσαις φησὶν ἐπ’ ἄκρᾳ τῇ νήσῳ πρὸς τῷ Γῆς Ὀλυμπίας ἱερῷ ἐκτὸς τοῦ τείχους ἐσχάραν τινὰ εἶναι, ἀφ’ ἧς, φησί, τὴν κύλικα ναυστολοῦσιν ἀναπλέοντες μέχρι τοῦ γενέσθαι τὴν ἐπὶ τοῦ νεὼ τῆς Ἀθηνᾶς ἀόρατον ἀσπίδα· καὶ οὕτως ἀφιᾶσιν εἰς τὴν θάλασσαν κεραμέαν κύλικα, καθέντες εἰς αὐτὴν ἄνθεα καὶ κηρία καὶ λιβανωτὸν ἄτμητον καὶ ἄλλα ἄττα μετὰ τούτων ἀρώματα.

ὁρῶν οὖν ὑμῶν καὶ αὐτὸς τὸ συμπόσιον κατὰ τὸν Κολοφώνιον Ξενοφάνη πλῆρες ὂν πάσης θυμηδίας ( fr. 1 B4 )·

νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων

καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους,

ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει·

κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης·

ἄλλος δ’ οἶνος ἕτοιμος, ὃς οὔποτέ φησι προδώσειν,

μείλιχος ἐν κεράμοις, ἄνθεος ὀσδόμενος·

ἐν δὲ μέσοις ἁγνὴν ὀδμὴν λιβανωτὸς ἵησι·

ψυχρὸν δ’ ἐστὶν ὕδωρ καὶ γλυκὺ καὶ καθαρόν.

πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα

τυροῦ καὶ μέλιτος πίονος ἀχθομένη·

βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται,

μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη.

χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας

εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις·

σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι

πρήσσειν (ταῦτα γὰρ ὦν ἐστι προχειρότερον)

οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο

οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος.

ἀνδρῶν δ’ αἰνεῖν τοῦτον ὃς ἐσθλὰ πιὼν ἀναφαίνῃ,

ὡς οἱ μνημοσύνη, καὶ τὸν ὃς ἀμφ’ ἀρετῆς.

οὔτι μάχας διέπειν Τιτήνων οὐδὲ Γιγάντων

οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων,

ἢ στάσιας σφεδανάς, τοῖς οὐδὲν χρηστὸν ἔνεστι,

θεῶν δὲ προμηθείην αἰὲν ἔχειν ἀγαθόν.

καὶ ὁ χαρίεις δ’ Ἀνακρέων φησίν ( fr. 94 B4 )·

οὐ φιλέω ὃς κρητῆρι παρὰ πλέῳ οἰνοποτάζων

νείκεα καὶ πόλεμον δακρυόεντα λέγῃ,

ἀλλ’ ὅστις Μουσέων τε καὶ ἀγλαὰ δῶρ’ Ἀφροδίτης

συμμίσγων ἐρατῆς μνήσεται εὐφροσύνης.

καὶ Ἴων δὲ ὁ Χῖός φησιν ( fr. 2 B )·

χαιρέτω ἡμέτερος βασιλεύς, σωτήρ τε πατήρ τε·

ἡμῖν δὲ κρητῆρ’ οἰνοχόοι θέραπες

κιρνάντων προχύταισιν ἐν ἀργυρέοις· ὁ δὲ χρυσὸς

οἶνον ἔχων χειρῶν νιζέτω εἰς ἔδαφος.

σπένδοντες δ’ ἁγνῶς Ἡρακλέι τ’ Ἀλκμήνῃ τε,

Προκλέι Περσείδαις τ᾽, ἐκ Διὸς ἀρχόμενοι,

πίνωμεν, παίζωμεν, ἴτω διὰ νυκτὸς ἀοιδή,

ὀρχείσθω τις, ἑκὼν δ’ ἄρχε φιλοφροσύνης.

ὅντινα δ’ εὐειδὴς μίμνει θήλεια πάρευνος,

κεῖνος τῶν ἄλλων κυδρότερον πίεται.

ἐποιοῦντο δὲ καὶ οἱ ἑπτὰ καλούμενοι σοφοὶ συμποτικὰς ὁμιλίας. ‘παραμυθεῖται γὰρ ὁ οἶνος καὶ τὴν τοῦ γήρως δυσθυμίαν’ φησὶ Θεόφραστος ἐν τῷ περὶ Μέθης ( fr. 120 W ).

διόπερ συνιοῦσι καὶ ἡμῖν ἐπὶ τὰς Διονυσιακὰς ταύτας λαλιὰς οὐδεὶς ἂν εὐλόγως φθονήσαι νοῦν ἔχων, κατὰ τοὺς Ἀλέξιδος Ταραντίνους ( II 377 K ),

οἳ τῶν πέλας

οὐδέν’ ἀδικοῦμεν οὐδέν. ἆρ’ οὐκ οἶσθ᾽ ὅτι

τὸ καλούμενον ζῆν τοῦτο διατριβῆς χάριν

μόνον ἐστὶν ὑποκόρισμα τῆς ἀνθρωπίνης

μοίρας; ἐγὼ γάρ, εἰ μὲν εὖ τις ἢ κακῶς

φήσει με κρίνειν, οὐκ ἔχοιμ’ ἄν σοι φράσαι·

ἔγνωκα γοῦν οὕτως ἐπισκοπούμενος

εἶναι μανιώδη πάντα τἀνθρώπων ὅλως,

ἀποδημίας δὲ τυγχάνειν ἡμᾶς αἰεὶ

τοὺς ζῶντας, ὥσπερ εἰς πανήγυρίν τινα

ἀφειμένους ἐκ τοῦ θανάτου καὶ τοῦ σκότους

εἰς τὴν διατριβὴν εἰς τὸ φῶς τε τοῦθ᾽, ὃ δὴ

ὁρῶμεν. ὃς δ’ ἂν πλεῖστα γελάσῃ καὶ πίῃ

καὶ τῆς Ἀφροδίτης ἀντιλάβηται τὸν χρόνον

τοῦτον ὃν ἀφεῖται, κἂν τύχῃ γ᾽, ἐράνου τινός,

πανηγυρίσας ἥδιστ’ ἀπῆλθεν οἴκαδε.

καὶ κατὰ τὴν καλὴν οὖν Σαπφώ ( fr. 5 B4 )·

ἐλθέ, Κύπρι,

χρυσίαισιν ἐν κυλίκεσσιν ἁβρῶς

συμμεμιγμένον θαλίαισι νέκταρ

οἰνοχοοῦσα

τούτοις τοῖς ἑταίροις ἐμοῖς τε καὶ σοῖς.

πρὸς οὓς λεκτέον ὅτι τρόποι εἰσὶ πόσεων κατὰ πόλεις ἴδιοι, ὡς Κριτίας παρίστησιν ἐν τῇ Λακεδαιμονίων Πολιτείᾳ ( FHG II 68 ) διὰ τούτων· ‘ὁ μὲν Χῖος καὶ Θάσιος ἐκ μεγάλων κυλίκων ἐπιδέξια, ὁ δ’ Ἀττικὸς ἐκ μικρῶν ἐπιδέξια, ὁ δὲ Θετταλικὸς ἐκπώματα προπίνει ὅτῳ ἂν βούλωνται μεγάλα. Λακεδαιμόνιοι δὲ τὴν παρ’ αὑτῷ ἕκαστος πίνει, ὁ δὲ παῖς ὁ οἰνοχόος ὅσον ἂν ἀποπίῃ.’ τοῦ δ᾽ ἐπιδέξια πίνειν μνημονεύει καὶ Ἀναξανδρίδης ἐν Ἀγροίκοις οὕτως ( II 135 K )·

τίνα δὴ παρεσκευασμένοι

πίνειν τρόπον ἐστὲ νυνί, λέγεθ᾽. Β. ὅντινα τρόπον

ἡμεῖς; τοιοῦτον οἷον ἂν καὶ σοὶ δοκῇ.

Α. βούλεσθε δήπου τὸν ἐπιδέξι᾽, ὦ πάτερ,

λέγειν ἐπὶ τῷ πίνοντι. Β. τὸν ἐπιδέξια

λέγειν; Ἄπολλον, ὡσπερεὶ τεθνηκότι.

παραιτητέον δ’ ἡμῖν τὰ κεράμεα ποτήρια. καὶ γὰρ Κτησίας ‘παρὰ Πέρσαις, φησίν ( fr. 51 M ), ὃν ἂν βασιλεὺς ἀτιμάσῃ, κεραμέοις χρῆται.’ Χοιρίλος δ’ ὁ ἐποποιός φησι ( fr. 9 Ki )·

χερσὶν ὄλβον ἔχω κύλικος τρύφος ἀμφὶς ἐαγός,

ἀνδρῶν δαιτυμόνων ναυάγιον, οἷά τε πολλὰ

πνεῦμα Διωνύσοιο πρὸς Ὕβριος ἔκβαλεν ἀκτάς.

ἐγὼ δὲ εὖ οἶδα ὅτι ἥδιστα πολλάκις ἐστὶ τὰ κεράμεα ἐκπώματα, ὡς καὶ τὰ παρ’ ἡμῖν ἐκ τῆς Κόπτου καταγόμενα· μετὰ γὰρ ἀρωμάτων συμφυραθείσης τῆς γῆς ὀπτᾶται. καὶ Ἀριστοτέλης δὲ ἐν τῷ περὶ Μέθης ( fr. 96 R ) ‘αἱ Ῥοδιακαί, φησί, προσαγορευόμεναι χυτρίδες διά τε τὴν ἡδονὴν εἰς τὰς μέθας παρεισφέρονται καὶ διὰ τὸ θερμαινομένας τὸν οἶνον ἧττον ποιεῖν μεθύσκειν. σμύρνης γὰρ καὶ σχοίνου καὶ τῶν τοιούτων ἑτέρων εἰς ὕδωρ ἐμβληθέντων ἕψονται καὶ παραχεόντων εἰς τὸν οἶνον ἧττον μεθύσκουσιν.’ κἀν ἄλλῳ δὲ μέρει φησίν ( fr. 97 )· ‘αἱ Ῥοδιακαὶ χυτρίδες γίνονται σμύρνης, σχοίνου, ἀνήθου, κρόκου, βαλσάμου, ἀμώμου, κινναμώμου συνεψηθέντων· ἀφ’ ὧν τὸ γινόμενον τῷ οἴνῳ παραχυθὲν οὕτω τὰς μέθας ἵστησιν ὥστε καὶ τῶν ἀφροδισίων παραλύειν τὰ πνεύματα πέττον.’

οὐ δεῖ οὖν ἡμᾶς ἐκμανῶς πίνειν ἀποβλέποντας εἰς τὸ πλῆθος τῶν καλῶν τούτων καὶ παντοδαπῶν κατὰ τὰς τέχνας ἐκπωμάτων. τὴν δὲ μανίαν τοὺς πολλούς φησιν ὁ Χρύσιππος ἐν τῇ Εἰσαγωγικῇ περὶ ἀγαθῶν καὶ κακῶν Πραγματείᾳ τοῖς πλείστοις προσάπτειν. καλεῖσθαι γοῦν τὴν μὲν γυναικομανίαν, τὴν δ᾽ ὀρτυγομανίαν. ‘τινὲς δὲ καὶ δοξομανεῖς καλοῦσι τοὺς φιλοδόξους, καθάπερ τοὺς φιλογύνας γυναικομανεῖς καὶ τοὺς φιλόρνιθας ὀρνιθομανεῖς, τὸ αὐτὸ σημαινόντων τῶν ὀνομάτων τούτων. ὥστε καὶ τὰ λοιπὰ μὴ ἀλλοτρίως καλεῖσθαι τὸν τρόπον τοῦτον. καὶ γὰρ ὁ φίλοψος καὶ ὁ ὀψοφάγος οἷον ὀψομανής ἐστι καὶ ὁ φίλοινος οἰνομανὴς καὶ ὡσαύτως ἐπὶ τῶν ὁμοίων, οὐκ ἀλλοτρίως τῆς μανίας κειμένης ἐπ’ αὐτοῖς ὡς ἁμαρτάνουσι μανικῶς καὶ τῆς ἀληθείας ἐπὶ πλεῖστον ἀπαρτωμένοις.’

ἡμεῖς οὖν, ὡς καὶ παρ’ Ἀθηναίοις ἐγίνετο, ἅμα ἀκροώμενοι τῶν γελωτοποιῶν τούτων καὶ μίμων, ἔτι δὲ τῶν ἄλλων τεχνιτῶν ὑποπίνωμεν. λέγει δὲ περὶ τούτων ὁ Φιλόχορος οὑτωσί ( FHG I 411 )· ‘Ἀθηναῖοι τοῖς Διονυσιακοῖς ἀγῶσι τὸ μὲν πρῶτον ἠριστηκότες καὶ πεπωκότες ἐβάδιζον ἐπὶ τὴν θέαν καὶ ἐστεφανωμένοι ἐθεώρουν, παρὰ δὲ τὸν ἀγῶνα πάντα οἶνος αὐτοῖς ᾠνοχοεῖτο καὶ τραγήματα παρεφέρετο, καὶ τοῖς χοροῖς εἰσιοῦσιν ἐνέχεον πίνειν καὶ διηγωνισμένοις ὅτ᾽ ἐξεπορεύοντο ἐνέχεον πάλιν· μαρτυρεῖν δὲ τούτοις καὶ Φερεκράτη τὸν κωμικόν ( I 202 K ), ὅτι μέχρι τῆς καθ’ ἑαυτὸν ἡλικίας οὐκ ἀσίτους εἶναι τοὺς θεωροῦντας.’ Φανόδημος δὲ ( FHG I 368 ) πρὸς τῷ ἱερῷ φησι τοῦ ἐν Λίμναις Διονύσου τὸ γλεῦκος φέροντας τοὺς Ἀθηναίους ἐκ τῶν πίθων τῷ θεῷ κιρνάναι, εἶτ’ αὐτοὺς προσφέρεσθαι· ὅθεν καὶ Λιμναῖον κληθῆναι τὸν Διόνυσον, ὅτι μιχθὲν τὸ γλεῦκος τῷ ὕδατι τότε πρῶτον ἐπόθη κεκραμένον. διόπερ ὀνομασθῆναι τὰς πηγὰς Νύμφας καὶ τιθήνας τοῦ Διονύσου, ὅτι τὸν οἶνον αὐξάνει τὸ ὕδωρ κιρνάμενον. ἡσθέντες οὖν τῇ κράσει ἐν ᾠδαῖς ἔμελπον τὸν Διόνυσον, χορεύοντες καὶ ἀνακαλοῦντες Εὔαν τε καὶ Διθύραμβον καὶ Βακχευτὰν καὶ Βρόμιον. καὶ Θεόφραστος δ’ ἐν τῷ περὶ Μέθης ( fr. 121 W ) φησὶν ὅτι ‘τοῦ Διονύσου τροφοὶ αἱ Νύμφαι κατ’ ἀλήθειαν. αἱ γὰρ ἄμπελοι πλεῖστον ὑγρὸν χέουσι τεμνόμεναι καὶ κατὰ φύσιν δακρύουσι.’ διόπερ καὶ Εὐριπίδης ἕνα τῶν τοῦ Ἡλίου ἵππων φησὶν εἶναι ( fr. 896 N )

Βακχίου φιλανθέμου

Αἴθοπα πεπαίνοντ’ ὀρχάτους ὀπωρινούς·

ἐξ οὗ βροτοὶ καλοῦσιν οἶνον αἴθοπα.

καὶ Ὀδυσσεὺς ὤπασεν Od. 9.208

μελιηδέα οἶνον ἐρυθρόν,

ἓν δέπας ἐμπλήσας, ὕδατος δ’ ἀνὰ εἴκοσι μέτρα

χεῦ᾽· ὀδμὴ δ’ ἡδεῖα ἀπὸ κρητῆρος ὀδώδει.

Τιμόθεος δ’ ἐν Κύκλωπι ( fr. 5 B4 )·

ἔγχευε δ’ ἓν μὲν δέπας κίσσινον μελαίνας

σταγόνος ἀμβρότας ἀφρῷ βρυάζον·

εἴκοσιν δὲ μέτρ’ ἐνέχευ᾽, ἀναμίσγων

αἷμα Βακχίου νεορρύτοισι δακρύοισι Νυμφᾶν.

οἶδα δέ τινας, ἄνδρες θιασῶται, καὶ μέγα φρονήσαντας οὐχ οὕτως ἐπὶ πλούτῳ ὡς ἐπὶ τῷ κεκτῆσθαι πολλὰ ἐκπώματα ἀργυρᾶ τε καὶ χρυσᾶ. ὧν εἷς ἐστι καὶ Πυθέας ὁ Ἀρκὰς ἐκ Φιαλείας, ὃς καὶ ἀποθνῄσκων οὐκ ὤκνησεν ὑποθέσθαι τοῖς οἰκείοις ἐπιγράψαι αὐτοῦ τῷ μνήματι τάδε· Πυθέα μνῆμα τόδ’ ἔστ᾽, ἀγαθοῦ καὶ σώφρονος ἀνδρός,

ὃς κυλίκων ἔσχεν πλῆθος ἀπειρέσιον

ἀργυρέων χρυσοῦ τε καὶ ἠλέκτροιο φαεινοῦ,

τῶν προτέρων πάντων πλείονα πασάμενος.

τοῦτο δ’ ἱστορεῖ Ἁρμόδιος ὁ Λεπρεάτης ἐν τῷ περὶ τῶν κατὰ Φιγάλειαν Νομίμων ( FHG IV 411 ). Ξενοφῶν δ’ ἐν ὀγδόῳ Παιδείας περὶ Περσῶν λέγων γράφει καὶ ταῦτα ( c. 8, 18 )· ‘καὶ μὴν ἐκπώματα ἢν μὲν ὡς πλεῖστα ἔχωσιν, τούτῳ καλλωπίζονται· ἢν δ’ ἐξ ἀδίκων φανερῶς ᾖ μεμηχανημένα, οὐδὲν τούτῳ αἰσχύνονται. πολὺ γὰρ ηὔξηται ἐν αὐτοῖς ἡ ἀδικία τε καὶ αἰσχροκέρδεια.’ ὁ δὲ Οἰδίπους δι’ ἐκπώματα τοῖς υἱοῖς κατηράσατο, ὡς ὁ τὴν κυκλικὴν Θηβαίδα πεποιηκώς φησιν, ὅτι αὐτῷ παρέθηκαν ἔκπωμα ὃ ἀπηγορεύκει, λέγων οὕτως ( fr. 2 Ki )·

αὐτὰρ ὁ διογενὴς ἥρως ξανθὸς Πολυνείκης

πρῶτα μὲν Οἰδιπόδῃ καλὴν παρέθηκε τράπεζαν

ἀργυρέην Κάδμοιο θεόφρονος· αὐτὰρ ἔπειτα

χρύσεον ἔμπλησεν καλὸν δέπας ἡδέος οἴνου.

αὐτὰρ ὅ γ’ ὡς φράσθη παρακείμενα πατρὸς ἑοῖο

τιμήεντα γέρα, μέγα οἳ κακὸν ἔμπεσε θυμῷ,

αἶψα δὲ παισὶν ἑοῖσι μετ’ ἀμφοτέροισιν ἐπαρὰς

ἀργαλέας ἠρᾶτο (θεῶν δ’ οὐ λάνθαν’ Ἐρινύν),

ὡς οὔ οἱ πατρώι’ ἐνηέι ἐν φιλότητι

δάσσαιντ᾽, ἀμφοτέροισι δ’ αἰεὶ πόλεμοί τε μάχαι τε ...

Καικίλιος δὲ ὁ ῥήτωρ ὁ ἀπὸ Καλῆς ἀκτῆς ἐν τῷ

περὶ Ἱστορίας ( fr. 51 Burckh ) Ἀγαθοκλέα φησὶ τὸν τύραννον ἐκπώματα χρυσᾶ ἐπιδεικνύντα τοῖς ἑταίροις φάσκειν, ἐξ ὧν ἐκεράμευσε κατεσκευακέναι ταῦτα. ὁ δὲ παρὰ Σοφοκλεῖ ἐν τοῖς Λαρισαίοις Ἀκρίσιος καὶ αὐτὸς ἐκπώματα ὅσα πλεῖστα εἶχεν, ὥς φησιν ὁ τραγικός ( fr. 348 N )·

πολὺν δ’ ἀγῶνα παγξενεὶ κηρύσσεται,

χαλκηλάτους λέβητας ἐκτιθεὶς φέρειν

καὶ κοῖλα χρυσόκολλα καὶ πανάργυρα

ἐκπώματ᾽, εἰς ἀριθμὸν ἑξήκοντα δίς.

Ποσειδώνιος δ’ ἐν ιϚʹ τῶν Ἱστοριῶν ( FHG III 259 ) Λυσίμαχόν φησι τὸν Βαβυλώνιον, καλέσαντα ἐπὶ δεῖπνον Ἵμερον τὸν τυραννήσαντα οὐ μόνον Βαβυλωνίων ἀλλὰ καὶ Σελευκέων μετὰ τριακοσίων, μετὰ τὸ τὰς τραπέζας ἀρθῆναι τετράμνουν ἑκάστῳ τῶν τριακοσίων ἔκπωμα δοῦναι ἀργυροῦν, καὶ σπονδοποιησάμενον προπιεῖν ἅμα πᾶσιν· καὶ ἀποφέρεσθαι ἔδωκε τὰ ποτήρια. Ἀντικλείδης δ’ ὁ Ἀθηναῖος ἐν τῷ ιϚʹ Νόστων ( scr. Al. M. p. 148 M ) περὶ Γρᾶ διηγούμενος τοῦ τὴν ἀποικίαν εἰς Λέσβον στείλαντος σὺν ἄλλοις βασιλεῦσι, καὶ ὅτι χρησμὸς ἦν αὐτοῖς δηλώσας καθεῖναι διαπλέοντας τῷ Ποσειδῶνι εἰς τὸ πέλαγος παρθένον, γράφει καὶ ταῦτα· ‘μυθολογοῦσι δὲ περὶ τῶν ἐν Μηθύμνῃ τινὲς περὶ τῆς ἀφεθείσης εἰς τὴν θάλασσαν παρθένου καὶ φασὶν ἐρασθέντα αὐτῆς τῶν ἡγεμόνων τινά, ᾧ ἦν τοὔνομα Ἔναλος, ἐκκολυμβῆσαι βουλόμενον ἀνασῶσαι τὴν παιδίσκην. τότε μὲν οὖν ὑπὸ κύματος αὐτοὺς ἀμφοτέρους κρυφθέντας ἀφανεῖς γενέσθαι, χρόνῳ δ’ ὕστερον ἤδη τῆς Μηθύμνης οἰκουμένης παραγενέσθαι τὸν Ἔναλον καὶ διηγεῖσθαι τὸν τρόπον, καὶ ὅτι ἡ μὲν παρθένος παρὰ ταῖς Νηρῇσι διέτριβεν, αὐτὸς δὲ τὰς τοῦ Ποσειδῶνος ἔβοσκεν ἵππους· καί ποτε καὶ κύματος ἐπιφερομένου μεγάλου συγκολυμβήσαντα αὐτὸν ἐκβῆναι ἔχοντα κύπελλον χρυσοῦ οὕτω θαυμασίου ὡς τὸν παρ’ αὐτοῖς αὐτῷ παραβαλλόμενον οὐδὲν διάφορον εἶναι χαλκοῦ.’

τιμιώτατον δ’ ἦν πάλαι τὸ τῶν ἐκπωμάτων κτῆμα. Ἀχιλλεὺς οὖν ὡς ἐξαίρετόν τι εἶχεν ἀνάθημα δέπας, ‘οὐδέ τις ἄλλος οὔτ᾽ ἀνδρῶν πίνεσκεν ἀπ’ αὐτοῦ οὔτε τεῳ σπένδεσκε θεῶν, ὅτε μὴ Διί ( Il. 16.225 ).’ καὶ ὁ Πρίαμος δὲ τὸν υἱὸν λυτρούμενος τοῖς ἐπισημοτάτοις κειμηλίοις καὶ δέπας δίδωσι περικαλλές ( Il. 24.234 ). αὐτός γε μὴν ὁ Ζεὺς τῆς Ἡρακλέους γενέσεως ἄξιον ἡγεῖται δῶρον Ἀλκμήνῃ δοθῆναι ποτήριον, ὅπερ Ἀμφιτρύωνι εἰκασθεὶς δίδωσιν,

ἃ δ’ ὑποδεξαμένα θαήσατο χρύσεον αἶψα

ποτήριον. τὸν δὲ Ἥλιον ὁ Στησίχορος ( fr. 8 ) ποτηρίῳ διαπλεῖν φησι τὸν ὠκεανόν, ᾧ καὶ τὸν Ἡρακλέα περαιωθῆναι ἐπὶ τὰς Γηρυόνου βόας ὁρμῶντα. οἴδαμεν δὲ καὶ τὸ Βαθυκλέους τοῦ Ἀρκάδος ποτήριον, ὃ σοφίας ἆθλον ὁ Βαθυκλῆς τῷ κριθέντι ἀρίστῳ τῶν καλουμένων ζʹ σοφῶν ἀπέλιπε. τὸ δὲ Νέστορος ποτήριον πολλοὶ καὶ κεραμεύουσι· πλεῖστοι γὰρ περὶ αὐτοῦ συνεγράψαντο. καὶ θεοφιλὲς δὲ τὸ ποτήριον· ‘χρυσέοις’ γοῦν ‘δεπάεσσιν ἀλλήλους’ δεξιοῦνται ( Il. 4.3 ). ἐλευθέριον δέ, φησί, καὶ ἐμμελῶς ἐν οἴνῳ διάγειν, μὴ κωθωνιζόμενον μηδὲ Θρᾳκίῳ νόμῳ ἄμυστιν οἰνοποτεῖν, ἀλλὰ τῷ πόματι φάρμακον ὑγείας ἐγκιρνάναι τὸν λόγον.

ὅτι διὰ σπουδῆς εἶχον οἱ ἀρχαῖοι ἐγκόλαπτον ἱστορίαν ἔχειν ἐν ἐκπώμασιν. ἐν ταύτῃ δὲ τῇ τέχνῃ εὐδοκίμησαν Κίμων καὶ Ἀθηνοκλῆς. ἐχρῶντο δὲ καὶ λιθοκολλήτοις ἐκπώμασι. Μένανδρος δέ πού φησι ( fr. 977 K ) καὶ ποτήριον τορνευτὸν καὶ τορευτά. Ἀντιφάνης ( II 115 K )·

ἄλλοι δὲ καὶ δὴ βακχίου παλαιγενοῦς

ἀφρῷ σκιὰ καὶ χρυσοκόλλητον δέπας

μεστὸν κύκλῳ χορεῦον ἕλκουσι γνάθοις

ὁλκῆς ἀπαύστοις, παντελῶς ἐστραμμένον

τἄνω κάτω δεικνύντες.

φησὶ πρός τινα Νικόμαχος ( III 389 K )·

ὦ χαῖρε χρυσόκλυστα καὶ χρυσοῦς ἐμῶν.

Φιλιππίδης ( III 309 K )·

τὰ ποτήρι’ ἂν ἴδῃς τὰ παρεσκευασμένα·

ἅπαντα χρυσᾶ, Τρόφιμε, νὴ τὸν Οὐρανόν,

ὑπερήφανα. ἐγὼ μὲν γὰρ ἐξέστην ἰδών.

κρατῆρες ἀργυροῖ, κάδοι καὶ μείζους ἐμοῦ ...

ὅτι Παρμενίων συγκεφαλαιούμενος ἐν ταῖς πρὸς

Ἀλέξανδρον Ἐπιστολαῖς τὰ Περσικὰ λάφυρα ‘ποτηρίων, φησί, χρυσῶν σταθμὸς τάλαντα Βαβυλώνια ογʹ, μναῖ νβʹ. ποτηρίων λιθοκολλήτων σταθμὸς τάλαντα Βαβυλώνια νϚʹ, μναῖ λδʹ.’

ἔθος δ’ ἦν πρότερον ἐν τῷ ποτηρίῳ ὕδωρ ἐμβάλλεσθαι, μεθ’ ὃ τὸν οἶνον. Ξενοφάνης ( fr. 4 B )·

οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον

ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.

Ἀνακρέων ( fr. 62 B4 )·

φέρ’ ὕδωρ, φέρ’ οἶνον, ὦ παῖ,

φέρε δ᾽ ἀνθεμεῦντας ἡμῖν

στεφάνους ἔνεικον, ὡς δὴ

πρὸς Ἔρωτα πυκταλίζω.

πρὸ δὲ τούτων Ἡσίοδος ( op. 593 )·

κρήνης τ’ ἀενάου καὶ ἀπορρύτου, ἥτ’ ἀθόλωτος,

τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου.

Θεόφραστος ( om. Wimm )· ‘ἐπεὶ καὶ τὰ περὶ τὴν κρᾶσιν ἐναντίως εἶχε τὸ παλαιὸν τῷ νῦν παρ᾽ Ἕλλησιν ὑπάρχοντι. οὐ γὰρ τὸ ὕδωρ ἐπὶ τὸν οἶνον ἐπέχεον, ἀλλ’ ἐπὶ τὸ ὕδωρ τὸν οἶνον, ὅπως ἐν τῷ πίνειν ὑδαρεστέρῳ χρῷντο τῷ ποτῷ καὶ τούτου ποιησάμενοι τὴν ἀπόλαυσιν ἧττον ὀρέγοιντο τοῦ λοιποῦ. καὶ τὸ πλεῖστον δὲ εἰς τοὺς κοττάβους κατανήλισκον.’

γραμμαὶ Παρρασίοιο, τέχνα Μυός. ἐμμὶ δὲ ἔργον

Ἰλίου αἰπεινᾶς, ἃν ἕλον Αἰακίδαι.

ὅτι κλεινοὶ λέγονται παρὰ Κρησὶν οἱ ἐρώμενοι. σπουδὴ δὲ αὐτοῖς παῖδας ἁρπάζειν· καὶ τοῖς καλοῖς παρ’ αὐτοῖς ἄδοξόν ἐστιν ἐραστοῦ μὴ τυχεῖν. καλοῦνται δὲ οἱ ἁρπασθέντες παρασταθέντες. διδόασι δὲ τῷ ἁρπασθέντι στολὴν καὶ βοῦν καὶ ποτήριον· ἣν καὶ πρεσβύτεροι γενόμενοι φέρουσιν, ἵνα δῆλοι ὦσι κλεινοὶ γενόμενοι.

ὁρᾷς δ᾽, ὅταν πίνωσιν ἄνθρωποι, τότε

πλουτοῦσι, διαπράττουσι, νικῶσιν δίκας,

εὐδαιμονοῦσιν, ὠφελοῦσι τοὺς φίλους ( Arist. Eq. 92 ).

αὔξει γὰρ καὶ τρέφει μεγαλύνει τε τὴν ψυχὴν ἡ ἐν τοῖς πότοις διατριβή, ἀναζωπυροῦσα καὶ ἀνεγείρουσα μετὰ φρονήσεως τὸν ἑκάστου νοῦν, ὥς φησιν ὁ Πίνδαρος ( fr. 218 )·

ἁνίκ’ ἀνθρώπων καματώδεες οἴχονται μέριμναι

στηθέων ἔξω, πελάγει δ’ ἐν πολυχρύσοιο πλούτου

πάντες ἴσᾳ νέομεν ψευδῆ πρὸς ἀκτάν·

ὃς μὲν ἀχρήμων, ἀφνεὸς τότε, τοὶ δ’ αὖ πλουτέοντες ...

εἶτ’ ἐπάγει·

ἀέξονται φρένας ἀμπελίνοις τόξοις δαμέντες.

ΑΓΚΥΛΗ ποτήριον πρὸς τὴν τῶν κοττάβων παιδιὰν χρήσιμον. Κρατῖνος ( I 93 K )·

πιεῖν δὲ θάνατος οἶνον, ἂν ὕδωρ ἐπῇ.

ἀλλ’ ἴσον ἴσῳ μάλιστ’ ἀκράτου δύο χοᾶς

πίνουσ’ ἀπ’ ἀγκύλης, ἐπονομάζουσ’ ἅμα

ἵησι λάταγας τῷ Κορινθίῳ πέει.

καὶ Βακχυλίδης ( fr. 24 B )·

εὖτε τὴν ἀπ’ ἀγκύλης ἵησι τοῖς νεανίαις,

λευκὸν ἀντείνουσα πῆχυν.

ἐντεῦθεν ἐννοοῦμεν τοὺς παρ’ Αἰσχύλῳ ( fr. 179 N ) ἀγκυλητοὺς κοττάβους. λέγονται δὲ καὶ δόρατα ἀγκυλητὰ καὶ μεσάγκυλα ἄλλα· ἀπὸ ἀγκύλης ἤτοι τῆς δεξιᾶς χειρός. καὶ ἡ κύλιξ δὲ ἡ ἀγκύλη διὰ τὸ ἐπαγκυλοῦν τὴν δεξιὰν χεῖρα ἐν τῇ προέσει. ἦν γὰρ τοῖς παλαιοῖς πεφροντισμένον καλῶς καὶ εὐσχημόνως κότταβον προίεσθαι. καὶ οἱ πολλοὶ ἐπὶ τούτῳ μᾶλλον ἐφρόνουν μέγα ἢ ἐπὶ τῷ εὖ ἀκοντίζειν. ὠνομάσθη οὖν ἀπὸ τοῦ τῆς χειρὸς σχηματισμοῦ, ὃν ποιούμενοι εὐρύθμως ἐρρίπτουν εἰς τὸ κοττάβιον. καὶ οἴκους δὲ ἐπιτηδείους κατεσκεύαζον εἰς ταύτην τὴν παιδιάν.

ὅτι παρὰ Τιμαχίδᾳ ΑΙΑΚΙΣ ἡ κύλιξ καλεῖται.

ΑΚΑΤΟΣ ποτήριον ἐοικὸς πλοίῳ. Ἐπικράτης ( II 286 K )·

κατάβαλλε τἀκάτια, τὰ κυμβία

αἴρου τὰ μείζω, κεὐθὺ τοῦ καρχησίου

ἄνελκε τὴν γραῦν, τὴν νέαν δ’ ἐπουρίσας

πλήρωσον, εὐτρεπῆ τε τὸν κοντὸν ποοῦ

καὶ τοὺς κάλως ἔκλυε καὶ χάλα πόδα.

ΑΩΤΟΝ παρὰ Κυπρίοις τὸ ἔκπωμα, ὡς Πάμφιλος.

Φιλητᾶς δὲ ( fr. 39 Bach ) ποτήριον οὖς οὐκ ἔχον.

ΑΡΟΚΛΟΝ ἡ φιάλη παρὰ τῷ Κολοφωνίῳ Νικάνδρῳ ( fr. 129 Schn ).

ΑΛΕΙΣΟΝ καὶ ΔΕΠΑΣ τὸ αὐτό. Ὅμηρος ἐν Ὀδυσσείᾳ περὶ Πεισιστράτου ( Od. 3.40 )· ‘ἐν δ’ οἶνον ἔχευε χρυσείῳ δέπαι.’ εἶτα παρακατιὼν τὸ αὐτό ( v. 50 )· ‘τούνεκα σοὶ δώσω χρύσειον ἄλεισον.’ καὶ ἑξῆς τὸ αὐτὸ πάλιν ( v. 63 )· ‘δῶκε δὲ Τηλεμάχῳ καλὸν δέπας.’ φησὶν οὖν Ἀσκληπιάδης ὁ Μυρλεανός· ‘δοκεῖ μοι φιαλῶδες εἶναι τὸ δέπας· σπένδουσι γὰρ ἐν αὐτῷ. λέγει γοῦν Ὅμηρος ( Il. 16.225 ) δέπας, δι’ οὗ Διὶ μόνῳ σπένδεσκεν Ἀχιλλεύς. καλεῖται δὲ δέπας ἤτοι ὅτι δίδοται πᾶσι τοῖς σπένδειν βουλομένοις εἴτε καὶ τοῖς πίνειν, ἢ ὅτι δύο ὦπας εἶχε· ταῦτα δὲ ἂν εἴη τὰ ὦτα. τὸ δὲ ἄλεισον ἤτοι ἀπὸ τοῦ ἄγαν λεῖον εἶναι ἢ ὅτι ἁλίζεται ἐν αὐτῷ τὸ ὑγρόν. ὅτι δὲ δύο ὦτα εἶχε δῆλον· Od. 23.9

ἦτοι ὃ καλὸν ἄλεισον ἀναιρήσεσθαι ἔμελλε

χρύσεον ἄμφωτον.

ἀμφικύπελλον δὲ λέγων αὐτὸ οὐδὲν ἄλλο σημαίνει ἢ ὅτι ἦν ἀμφίκυρτον.’ Σιληνὸς δὲ ἀμφικύπελλόν φησι τὸ μὴ ἔχον ὦτα. ἄλλοι δὲ τὴν ἀμφὶ ἀντὶ τῆς περὶ εἶναι, ἵν’ ᾖ περίποτον, τὸ πανταχόθεν πίνειν ἐπιτήδειον. Παρθένιος δὲ διὰ τὸ περικεκυρτῶσθαι τὰ ὠτάρια· κυφὸν γὰρ εἶναι τὸ κυρτόν. Ἀνίκητος δὲ τὸ μὲν κύπελλόν φησι φιάλην εἶναι, τὸ δ’ ἀμφικύπελλον ὑπερφίαλον, τὸ ὑπερήφανον καὶ καλόν. εἰ μὴ ἄρα τὸ ποικίλον τῇ κατασκευῇ ἄλεισον θέλει τις ἀκούειν, ἔξω λειότητος ὄν. Πείσανδρος δέ φησιν ( om. Kinkel ) Ἡρακλέα Τελαμῶνι τῆς ἐπὶ Ἴλιον στρατείας ἀριστεῖον ἄλεισον δοῦναι.

ὅτι ἐστὶ ποτήριον ΑΜΑΛΘΕΙΑΣ ΚΕΡΑΣ καὶ ΕΝΙΑΥΤΟΣ καλούμενον.

ΑΜΦΩΞΙΣ ξύλινον ποτήριον, ᾧ χρῆσθαι τοὺς ἀγροίκους Φιλητᾶς φησι ( fr. 35 Bach ), τοὺς ἀμέλγοντας εἰς αὐτὸ καὶ οὕτως πίνοντας.

ΑΜΥΣΤΙΣ. καλεῖται μὲν οὕτω πόσις τις, ἣν ἔστιν ἀπνευστὶ πίνειν μὴ μύσαντα. καλοῦσι δ’ οὕτω καὶ τὰ ποτήρια, ἀφ’ ὧν ἔστι πιεῖν εὐμαρῶς. καὶ τὸ ῥῆμα δὲ ἐξημύστισε φασί, τὸ ἐφ᾽ ἓν πνεῦμα πιεῖν, ὡς ὁ κωμικὸς Πλάτων ( I 654 K )·

λύσας δὲ ἀργὴν στάμνον εὐώδους ποτοῦ

ἵησιν εὐθὺς κύλικος εἰς κοῖλον κύτος·

ἔπειτ’ ἄκρατον κοὐ τεταργανωμένον

ἔπινε κἀξημύστισεν.

ἔπινον δὲ τὴν ἄμυστιν μετὰ μέλους, μεμετρημένον πρὸς ὠκύτητα χρόνου. ὡς Ἀμειψίας ( I 676 K )·

αὔλει μοι μέλος·

σὺ δ’ ᾆδε πρὸς τήνδ᾽, ἐκπίομαι δ’ ἐγὼ τέως.

αὔλει σύ, καὶ σὺ τὴν ἄμυστιν λάμβανε.

Β. οὐ χρὴ πόλλ’ ἔχειν θνητὸν ἄνθρωπον,

ἀλλ’ ἐρᾶν καὶ κατεσθίειν· σὺ δὲ κάρτα φείδῃ.

ΑΝΤΙΓΟΝΙΣ ἔκπωμα ἀπὸ τοῦ βασιλέως Ἀντιγόνου, ὡς ἀπὸ Σελεύκου ΣΕΛΕΥΚΙΣ καὶ ἀπὸ Προυσίου ΠΡΟΥΣΙΑΣ.

ΑΝΑΦΑΙΑ ἡ θερμοποτὶς παρὰ Κρησίν.

ΑΡΥΒΑΛΛΟΣ ποτήριον κάτωθεν εὐρύτερον, ἄνω δὲ

συνηγμένον, ὡς τὰ συσπαστὰ βαλάντια, ἃ καὶ αὐτὰ διὰ τὴν ὁμοιότητα ἀρυβάλλους τινὲς καλοῦσιν. Ἀριστοφάνης Ἱππεῦσι ( 1094 )·

κατασπένδειν κατὰ τῆς κεφαλῆς ἀρυβάλλῳ

ἀμβροσίαν.

οὐ πόρρω δέ ἐστι τοῦ ἀρυστίχου ὁ ἀρύβαλλος, ἀπὸ τοῦ ἀρύτειν καὶ βάλλειν. λέγουσι δὲ καὶ πρόχουν ἄρυστιν. Σοφοκλῆς ( fr. 697 N )·

κακῶς σὺ πρὸς θεῶν ὀλουμένη,

ἣ τὰς ἀρύστεις ὧδ’ ἔχουσ’ ἐκώμασας.

ἐστὶ δὲ καὶ πόλις Ἰώνων Ἄρυστις.

ΑΡΓΥΡΙΣ εἶδος ποτηρίου, οὐ μόνον ἐξ ἀργύρου. Ἀναξίλας ( II 275 K )·

καὶ πίνειν ἐξ ἀργυρίδων χρυσῶν.

ΒΑΤΙΑΚΙΟΝ, λαβρώνιος, τραγέλαφος, πρίστις, ποτηρίων ὀνόματα. Περσικὴ δὲ φιάλη ἡ βατιάκη. Ἀλεξάνδρου δὲ τοῦ βασιλέως ἐν ταῖς Ἐπιστολαῖς ταῖς πρὸς τοὺς ἐν τῇ Ἀσίᾳ σατράπας φέρεταί τις ἐπιστολὴ ἐν ᾗ ταῦτα γέγραπται· ‘βατιάκαι ἀργυραῖ κατάχρυσοι τρεῖς. κόνδυα ἀργυρᾶ ροϚʹ· τούτων ἐπίχρυσα λγʹ. τισιγίτης ἀργυροῦς εἷς. μύστροι ἀργυροῖ κατάχρυσοι λβʹ. λαγυνοθήκη ἀργυρᾶ μία. οἰνοφόρον βαρβαρικὸν ἀργυροῦν ποικίλον ἕν. ἄλλα ποτήρια παντοδαπὰ μικρὰ κθʹ, ἄλλα ποτήρια μικρά ῥυτὰ καὶ βατιάκαι Λυκιουργεῖς ἐπίχρυσοι καὶ θυμιατήρια καὶ τρυβλία.’

ΒΗΣΣΑ ποτήριον παρ’ Ἀλεξανδρεῦσι πλατύτερον ἐκ τῶν κάτω μερῶν, ἐστενωμένον ἄνωθεν.

ΒΑΥΚΑΛΙΣ. ἐν Ἀλεξανδρείᾳ καὶ αὕτη, ὡς Σώπατρος ὁ παρῳδός·

βαυκαλὶς ἡ τετράκυκλος.

καὶ πάλιν

νᾶμα μελισσῶν ἡδὺ μὲν ὄρθρου

καταβαυκαλίσαι τοῖς ὑπὸ πολλῆς

κραιπαλοβόσκου δίψης κατόχοις.

κατασκευάζουσι δέ, φησίν, οἱ ἐν Ἀλεξανδρείᾳ τὴν ὕαλον μεταρρυθμίζοντες πολλαῖς καὶ ποικίλαις ἰδέαις ποτηρίων, παντὸς τοῦ πανταχόθεν κατακομιζομένου κεράμου τὴν ἰδέαν μιμούμενοι. Λύσιππον τὸν ἀνδριαντοποιόν φασι Κασάνδρῳ χαριζόμενον, ὅτε συνῴκισε τὴν Κασάνδρειαν, φιλοδοξοῦντι καὶ βουλομένῳ ἴδιόν τινα εὑρέσθαι κέραμον διὰ τὸ πολὺν ἐξάγεσθαι τὸν Μενδαῖον οἶνον ἐκ τῆς πόλεως, φιλοτιμηθῆναι καὶ πολλὰ καὶ παντοδαπὰ γένη παραθέμενον κεραμίων ἐξ ἑκάστου ἀποπλασάμενον ἴδιον ποιῆσαι πλάσμα.

ΒΙΚΟΣ. Ξενοφῶν Ἀναβάσεως πρώτῳ ( c. 9, 25 )· ‘Κῦρος ἔπεμπε βίκους οἴνου ἡμιδεεῖς.’ ἐστὶ δὲ φιαλῶδες ποτήριον κατὰ τὸν Παριανὸν Πολυδεύκην.

ΒΟΜΒΥΛΙΟΣ, θηρίκλειον Ῥοδιακόν, οὗ περὶ τῆς ἰδέας Σωκράτης φησίν· ‘οἱ μὲν ἐκ φιάλης πίνοντες ὅσον θέλουσι τάχιστ᾽ ἀπαλλαγήσονται, οἱ δ’ ἐκ βομβυλιοῦ κατὰ μικρὸν στάζοντος ...’ ἐστὶ δὲ καὶ ζῷόν τι.

ΒΡΟΜΙΑΔΕΣ, ἔκπωμα ὅμοιον τοῖς μακροτέροις τῶν σκύφων.

ΓΡΑΜΜΑΤΙΚΟΝ ΕΚΠΩΜΑ τὸ γράμματα ἔχον ἐγκεχαραγμένα. Ἄλεξις ( II 397 K )·

τὴν ὄψιν εἴπω τοῦ ποτηρίου γέ σοι

πρώτιστον. ἦν γὰρ στρογγύλον, μικρὸν πάνυ,

παλαιόν, ὦτα συντεθλασμένον σφόδρα,

ἔχον κύκλῳ τε γράμματ᾽. Β. ἆρά γ’ ἕνδεκα

χρυσᾶ ‘Διὸς σωτῆρος’; Α. οὐκ ἄλλου μὲν οὖν.

τοιοῦτον εἴδομεν ποτήριον γραμματικὸν ἀνακείμενον ἐν Καπύῃ τῆς Καμπανίας τῇ Ἀρτέμιδι, ἀργυροῦν, ἐκ τῶν Ὁμηρικῶν ἐπῶν κατεσκευασμένον καὶ ἐντετυπωμένα ἔχον τὰ ἔπη χρυσοῖς γράμμασιν, ὡς τὸ Νέστορος ὄν. Ἀχαιὸς δ’ ὁ τραγικὸς ἐν Ὀμφάλῃ καὶ αὐτὸς περὶ γραμματικοῦ ποτηρίου ποιεῖ τοὺς Σατύρους τάδε λέγοντας ( fr. 33 N )·

ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ πάλαι

τὸ γράμμα φαίνων, δέλτ᾽, ἰῶτα καὶ τρίτον

οὖ, νῦ τό τ’ ὖ πάρεστι, κοὐκ ἀπουσίαν

ἐκ τοὐπέκεινα σὰν τό τ’ οὖ κηρύσσετον.

ἐν τούτοις λείπει τὸ ὖ στοιχεῖον, ἐπεὶ πάντες οἱ ἀρχαῖοι τῷ οὖ ἀπεχρῶντο οὐ μόνον ἐφ’ ἧς νῦν τάττεται δυνάμεως, ἀλλὰ καὶ ὅτε τὴν δίφθογγον ἔδει σημαίνειν διὰ τοῦ οὖ μόνου γράφουσι. παραπλησίως δὲ καὶ τὸ εἶ γράφουσιν καὶ ὅταν καθ’ αὑτὸ μόνον ἐκφωνῆται καὶ ὅταν συζευγνυμένου τοῦ ἰῶτα. κἀν τοῖς προκειμένοις οὖν οἱ Σάτυροι τοῦ Διονύσου τὴν τελευταίαν συλλαβὴν διὰ τοῦ οὖ μόνου ὡς βραχέος ἐγκεχαραγμένου ἐδήλωσαν ὅτι συνυπακούεσθαι δεῖ καὶ τὸ ὖ, ἵν’ ᾖ Διονύσου. τὸ δὲ σὰν ἀντὶ τοῦ σίγμα Δωρικῶς εἰρήκασιν. οἱ γὰρ μουσικοί, καθάπερ πολλάκις Ἀριστόξενός φησι, τὸ σίγμα λέγειν παρῃτοῦντο διὰ τὸ σκληρόστομον εἶναι καὶ ἀνεπιτήδειον αὐλῷ· τὸ δὲ ῥῶ διὰ τὸ εὔκολον πολλάκις παραλαμβάνουσι. καὶ τοὺς ἵππους τοὺς τὸ Σ ἐγκεχαραγμένον ἔχοντας σαμφόρας καλοῦσιν. Ἀριστοφάνης Νεφέλαις ( 122 )·

οὔτ’ αὐτὸς οὔθ’ ὁ ζύγιος οὔθ’ ὁ σαμφόρας.

καὶ Πίνδαρος δέ φησι ( fr. 79 B4 ).

πρὶν μὲν ἧρπε σχοινοτένειά τ’ ἀοιδὰ

καὶ τὸ σὰν κίβδηλον ἀπὸ στομάτων.

μνημονεύει δὲ τοῦ γραμματικοῦ ἐκπώματος ὡς οὕτως καλουμένου Εὔβουλος ἐν Νεοττίδι οὕτως ( II 188 K )·

μισῶ κάκιστον γραμματικὸν ἔκπωμ’ ἀεί.

ἀτὰρ ὡς ὅμοιον οὑμὸς υἱὸς ᾤχετο

ἔχων φιάλιον τῷδε. Β. πολλὰ γίνεται

ὅμοια.

ΓΥΑΛΑΣ. Φιλητᾶς ἐν Ἀτάκτοις ( fr. 41 Bach ) Μεγαρέας οὕτω φησὶ καλεῖν τὰ ποτήρια, γυάλας. Παρθένιος δ᾽ ὁ τοῦ Διονυσίου ἐν αʹ περὶ τῶν παρὰ τοῖς ἱστορικοῖς Λέξεων ζητουμένων φησί· ‘γυάλας ποτηρίου εἶδος, ὡς Μαρσύας γράφει ὁ ἱερεὺς τοῦ Ἡρακλέους οὕτως ( scr. Al. M. p. 45 )· ‘ὅταν εἰσίῃ ὁ βασιλεὺς εἰς τὴν πόλιν, ὑπαντᾶν οἴνου πλήρη γυάλαν ἔχοντά τινα, τὸν δὲ λαβόντα σπένδειν’.’

ΔΕΙΝΟΣ. ὅτι καὶ τοῦτο ποτηρίου ὄνομα Διονύσιος ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων ὀνόματα ποτηρίων μνημονεύει καὶ τούτου λέγων οὕτως ( II 427 K )·

ὅσα δ’ ἐστὶν εἴδη θηρικλείων τῶν καλῶν,

γύναι δικότυλοι, τρικότυλοι, δεῖνος μέγας

χωρῶν μετρητήν, κυμβίον, σκύφοι, ῥυτά·

Β. ποτήρι’ ἡ γραῦς, ἄλλο δ’ οὐδὲ ἓν βλέπει.

Κλεάνθης δ’ ὁ φιλόσοφος ἐν τῷ περὶ Μεταλήψεως ἀπὸ τῶν κατασκευασάντων φησὶν ὀνομασθῆναι τήν τε Θηρίκλειον κύλικα καὶ τὴν Δεινιάδα. Σέλευκος δ’ εἰπὼν ἐκπώματος εἶναι γένος τὸν δεῖνον παρατίθεται Στράττιδος ἐκ Μηδείας ( I 720 K )·

οἶσθ’ ᾧ προσέοικεν, ὦ Κρέων, τὸ βρέγμα σου;

ἐγᾦδα· δείνῳ περὶ κάτω τετραμμένῳ.

Ἀρχέδικος δ’ ἐν Διαμαρτάνοντι παράγων οἰκέτην τινὰ περὶ ἑταιρίδων διαλεγόμενόν φησι ( III 276 K )·

Νικοστράτην τιν’ ἤγαγον πρῴην σφόδρα

γρυπήν, Σκοτοδίνην ἐπικαλουμένην, ὅτι

δεῖνόν ποτ’ ἦρεν ἀργυροῦν ἐν τῷ σκότῳ.

Β. δεῖνον καὶ δεινόν, ὦ θεοί.

ἐστὶ καὶ γένος ὀρχήσεως, ὡς Ἀπολλοφάνης ἐν Δαλίδι ( I 797 K ) παρίστησιν·

οὑτοσὶ δεῖνος τι δεινος καὶ καλαθίσκος οὑτοσί.

Τελέσιλλα δὲ ἡ Ἀργεία ( fr. 7 B4 ) καὶ τὴν ἅλω καλεῖ δῖνον. Κυρηναῖοι δὲ τὸν ποδονιπτῆρα δεῖνον ὀνομάζουσιν, ὡς Φιλητᾶς φησιν ἐν Ἀτάκτοις ( fr. 42 ).

ΔΕΠΑΣΤΡΟΝ. Σιληνὸς καὶ Κλείταρχος ἐν Γλώσσαις παρὰ Κλειτορίοις τὰ ποτήρια καλεῖσθαι. Ἀντίμαχος δ’ ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί ( fr. 16 K )·

πάντα μάλ’ ὅσσ’ Ἄδρηστος ἐποιχομένους ἐκέλευσε

ῥεξέμεν· ἐν μὲν ὕδωρ, ἐν δ’ ἀσκηθὲς μέλι χεῦαν

ἀργυρέῳ κρητῆρι, περιφραδέως κερόωντες·

νώμησαν δὲ δέπαστρα θοῶς βασιλεῦσιν Ἀχαιῶν

ἐνσχερὼ ἑστηῶσι, καὶ ἐς λοιβὴν χέον εἶθαρ

χρυσείῃ προχόῳ.

καὶ πάλιν ( fr. 15 )·

ἄλλοι δὲ κρητῆρα πανάργυρον ἠδὲ δέπαστρα

οἰσόντων χρύσεια, τά τ’ ἐν μεγάροισιν ἐμοῖσι

κείαται.

κἀν τοῖς ἑξῆς δέ φησι ( fr. 17 )·

καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον

ἔμπλειον μέλιτος, τό ῥά οἱ προφερέστερον εἴη.

ΔΑΚΤΥΛΩΤΟΝ ἔκπωμα οὕτως καλούμενον παρὰ Ἴωνι ἐν Ἀγαμέμνονι ( fr. 1 N )·

οἴσῃ δὲ δῶρον ἄξιον δραμήματος

ἔκπωμα δακτυλωτόν, ἄχραντον πυρί,

Πελίου μὲν ἆθλον, Κάστορος δ’ ἔργον ποδῶν.

Ἐπιγένης μὲν οὖν ἀκούει τὸ ἄμφωτον ποτήριον, εἰς ὃ οἷόν τε τοὺς δακτύλους διείρειν ἑκατέρωθεν· ἄλλοι δὲ τὸ ἐν κύκλῳ τύπους ἔχον οἷον δακτύλους, ἢ τὸ ἔχον ἐξοχὰς οἷα τὰ Σιδώνια ποτήρια, ἢ τὸ λεῖον. ἄχραντον δὲ πυρὶ παρὰ τὸ Ὁμηρικόν ( Il. 21.267 )· ‘ἄπυρον κατέθηκε λέβητα,’ τὸ ἐπιτήδειον εἰς ψυχρῶν ὑδάτων ὑποδοχὴν ἢ τὸ πρὸς ψυχροποσίαν εὔθετον. τινὲς δὲ τὸ κέρας. περὶ δὲ τὴν Μολοσσίδα οἱ βόες ὑπερφυῆ ἱστοροῦνται κέρατα ἔχειν· περὶ ὧν τῆς κατασκευῆς Θεόπομπος ἱστορεῖ ( FHG I 285 ). ἐξ ὧν πιθανὸν καὶ αὐτὸν ἐσχηκέναι. πλησίον δὲ τῆς Μολοσσίας ἡ Ἰωλκός, ἐν ᾗ ὁ ἐπὶ Πελίᾳ ἀγὼν ἐτέθη. ‘βέλτιον δὲ λέγειν, φησὶν ὁ Δίδυμος ἐν τῷ τοῦ δράματος ἐξηγητικῷ ( p. 89 Schm ), ὅτι παρήκουσεν Ὁμήρου λέγοντος· Il. 22.270

πέμπτῳ δ’ ἀμφίθετον φιάλην ἀπύρωτον ἔθηκεν.

ἔδοξε γὰρ ἔκπωμα εἶναι· ἐστὶ δὲ χαλκίον ἐκπέταλον λεβητῶδες, ἐπιτηδείως ἔχον πρὸς ὑδάτων ψυχρῶν ὑποδοχάς. δακτυλωτὸν δ’ οἷον κύκλῳ τὴν φιάλην κοιλότητας ἔχουσαν ἔνδοθεν οἷον δακτύλων, ἢ ἐπεὶ περιείληπται τοῖς τῶν πινόντων δακτύλοις. τινὲς δὲ ἀπύρωτον φιάλην τὸ κέρας· οὐ γὰρ γίνεται διὰ πυρός. λέγοι δ’ ἂν ἴσως κατὰ μεταφορὰν ἔκπωμα τὴν φιάλην.’ Φιλήμων δ’ ἐν τοῖς Ἀττικοῖς Ὀνόμασιν ἢ Γλώτταις προθεὶς καλπίς φησι· ‘δακτυλωτὸν ἔκπωμα καὶ τὸ ἄμφωτον, εἰς ὅ ἐστιν οἷόν τε τοὺς δακτύλους ἑκατέρωθεν διείρειν. οἳ δὲ τὸ ἔχον κύκλῳ δακτυλοειδεῖς τύπους τινάς.’

ΕΛΕΦΑΣ. οὕτως ἐκαλεῖτο ποτήριόν τι, ὡς Δαμόξενός φησιν ἐν Αὑτὸν πενθοῦντι ( III 348 K )·

εἰ δ’ οὐχ ἱκανόν σοι, τὸν ἐλέφανθ’ ἥκει φέρων

ὁ παῖς. Β. τί δ’ ἐστὶ τοῦτο, πρὸς θεῶν; Α. ῥυτὸν

δίκρουνον ἡλίκον τι τρεῖς χωρεῖν χοᾶς,

Ἄλκωνος ἔργον. προὔπιεν δέ μοί ποτε

ἐν Κυψέλοις Ἀδαῖος.

μνημονεύει τοῦ ποτηρίου τούτου καὶ Ἐπίνικος ἐν Ὑποβαλλομέναις, οὗ τὸ μαρτύριον παρέξομαι ἐν τῷ περὶ τοῦ ῥυτοῦ λόγῳ ( p. 497a ).

ΕΦΗΒΟΣ. τὸ καλούμενον ποτήριον ἐμβασικοίταν οὕτως φησὶ καλεῖσθαι Φιλήμων ὁ Ἀθηναῖος ἐν τῷ περὶ Ἀττικῶν Ὀνομάτων ἢ Γλωσσῶν. Στέφανος δ’ ὁ κωμικὸς ἐν Φιλολάκωνί φησι ( III 360 K )·

τούτῳ προέπιεν ὁ βασιλεὺς κώμην τινά.

Β. καινόν τι τοῦτο γέγονε νῦν ποτήριον;

Α. κώμη μὲν οὖν τίς ἐστι περὶ τὴν Θουρίαν.

Β. εἰς τὰς Ῥοδιακὰς ὅλος ἀπηνέχθην ἐγὼ

καὶ τοὺς ἐφήβους, Σωσία, τοὺς δυσχερεῖς.

ΗΔΥΠΟΤΙΔΕΣ. ταύτας φησὶν ὁ Σάμιος Λυγκεὺς Ῥοδίους ἀντιδημιουργήσασθαι πρὸς τὰς Ἀθήνησι θηρικλείους, Ἀθηναίων μὲν αὐτὰς τοῖς πλουσίοις διὰ τὰ βάρη χαλκευσαμένων τὸν ῥυθμὸν τοῦτον, Ῥοδίων δὲ διὰ τὴν ἐλαφρότητα τῶν ποτηρίων καὶ τοῖς πένησι τοῦ καλλωπισμοῦ τούτου μεταδιδόντων. μνημονεύει δ’ αὐτῶν καὶ Ἐπιγένης ἐν Ἡρωίνῃ διὰ τούτων ( II 417 K )·

ψυκτῆρα, κύαθον, κυμβία, ῥυτὰ τέτταρα,

ἡδυποτίδας τρεῖς, ἡθμὸν ἀργυροῦν.

Σῆμος δ’ ἐν πέμπτῃ Δηλιάδος ( FHG IV 494 ) ἀνακεῖσθαί φησιν ἐν Δήλῳ χρυσῆν ἡδυποτίδα Ἐχενίκης ἐπιχωρίας γυναικός, ἧς μνημονεύει καὶ ἐν τῇ ηʹ. Κρατῖνος δ’ ὁ νεώτερός φησι ( II 293 K )·

παρ’ Ἀρχεφῶντος ἡδυποτίδας δώδεκα.

ΗΡΑΚΛΕΙΟΝ. Πείσανδρος ἐν δευτέρῳ Ἡρακλείας ( fr. 5 Ki ) τὸ δέπας ἐν ᾧ διέπλευσεν ὁ Ἡρακλῆς τὸν Ὠκεανὸν εἶναι μέν φησιν Ἡλίου, λαβεῖν δ’ αὐτὸ παρ’ Ὠκεανοῦ τὸν Ἡρακλέα. μήποτε δὲ ἐπεὶ μεγάλοις ἔχαιρε ποτηρίοις ὁ ἥρως, διὰ τὸ μέγεθος παίζοντες οἱ ποιηταὶ καὶ συγγραφεῖς πλεῖν αὐτὸν ἐν ποτηρίῳ ἐμυθολόγησαν. Πανύασις δ’ ἐν πρώτῳ Ἡρακλείας ( fr. 7 Ki ) παρὰ Νηρέως φησὶ τὴν τοῦ Ἡλίου φιάλην κομίσασθαι τὸν Ἡρακλέα καὶ διαπλεῦσαι εἰς Ἐρύθειαν. ὅτι δὲ εἷς ἦν ὁ Ἡρακλῆς τῶν πλεῖστον πινόντων προείπομεν. ὅτι δὲ καὶ ὁ Ἥλιος ἐπὶ ποτηρίου διεκομίζετο ἐπὶ τὴν δύσιν Στησίχορος μὲν οὕτως φησίν ( fr. 8 B )·

ἆμος δ’ Ὑπεριονίδας δέπας ἐσκατέβαινε

χρύσεον, ὄφρα δι’ Ὠκεανοῖο περάσας

ἀφίκοιθ’ ἱερᾶς ποτὶ βένθεα νυκτὸς ἐρεμνᾶς

ποτὶ ματέρα κουριδίαν τ’ ἄλοχον πάιδάς τε φίλους,

ὃ δ’ ἐς ἄλσος ἔβα δάφναισι κατάσκιον ποσὶν πάις Διός.

καὶ Ἀντίμαχος δ’ οὑτωσὶ λέγει ( fr. 4 B )·

τότε δὴ χρυσέῳ ἐν δέπαι

Ἠέλιον πόμπευεν ἀγακλυμένη Ἐρύθεια.

καὶ Αἰσχύλος ἐν Ἡλιάσιν ( fr. 69 N )·

ἔνθ’ ἐπὶ δυσμαῖς

ισου πατρὸς Ἡφαιστοτευχὲς

δέπας, ἐν τῷ διαβάλλει

πολὺν οἰδματόεντα πόντου

φέρει δρόμου πόρον οὐθεις,

μελανίππου προφυγὼν

ἱερᾶς νυκτὸς ἀμολγόν.

Μίμνερμος δὲ Ναννοῖ ἐν εὐνῇ φησι χρυσῇ κατεσκευασμένῃ πρὸς τὴν χρείαν ταύτην ὑπὸ Ἡφαίστου τὸν Ἥλιον καθεύδοντα περαιοῦσθαι πρὸς τὰς ἀνατολάς, αἰνισσόμενος τὸ κοῖλον τοῦ ποτηρίου. λέγει δ’ οὕτως ( fr. 12 B4 )·

Ἠέλιος μὲν γὰρ ἔλαχεν πόνον ἤματα πάντα,

οὐδέ ποτ’ ἄμπαυσις γίνεται οὐδεμία

ἵπποισίν τε καὶ αὐτῷ, ἐπὴν ῥοδοδάκτυλος Ἠὼς

ὠκεανὸν προλιποῦσ’ οὐρανὸν εἰσαναβῇ·

τὸν μὲν γὰρ διὰ κῦμα φέρει πολυήρατος εὐνή,

ποικίλη Ἡφαίστου χερσὶν ἐληλαμένη

χρυσοῦ τιμήεντος, ὑπόπτερος, ἄκρον ἐφ’ ὕδωρ

εὕδονθ’ ἁρπαλέως χώρου ἀφ’ Ἑσπερίδων

γαῖαν ἐς Αἰθιόπων, ἵνα δὴ θοὸν ἅρμα καὶ ἵπποι

ἑστᾶσ᾽, ὄφρ’ Ἠὼς ἠριγένεια μόλῃ.

ἔνθ’ ἐπέβη ἑτέρων ὀχέων Ὑπερίονος υἱός.

Θεόλυτος δ’ ἐν δευτέρῳ Ὥρων ( FHG IV 515 ) ἐπὶ λέβητός φησιν αὐτὸν διαπλεῦσαι, τοῦτο πρώτου εἰπόντος τοῦ τὴν Τιτανομαχίαν ποιήσαντος ( p. 312 Ki ). Φερεκύδης δ’ ἐν τῇ τρίτῃ τῶν Ἱστοριῶν προειπὼν περὶ τοῦ Ὠκεανοῦ ἐπιφέρει ( FHG I 80 )· ‘ὁ δ’ Ἡρακλῆς ἕλκεται ἐπ’ αὐτὸν τὸ τόξον ὡς βαλῶν, καὶ ὁ Ἥλιος παύσασθαι κελεύει, ὃ δὲ δείσας παύεται. Ἥλιος δὲ ἀντὶ τούτου δίδωσιν αὐτῷ τὸ δέπας τὸ χρύσεον, ὃ αὐτὸν ἐφόρει σὺν ταῖς ἵπποις, ἐπὴν δύνῃ, διὰ τοῦ Ὠκεανοῦ τὴν νύκτα πρὸς ἑῴην, ἵν’ ἀνίσχει ὁ ἥλιος. ἔπειτα πορεύεται Ἡρακλῆς ἐν τῷ δέπαι τούτῳ ἐς τὴν Ἐρύθειαν. καὶ ὅτε δὲ ἦν ἐν τῷ πελάγει, Ὠκεανὸς πειρώμενος αὐτοῦ κυμαίνει τὸ δέπας φανταζόμενος. ὃ δὲ τοξεύειν αὐτὸν μέλλει, καὶ αὐτὸν δείσας Ὠκεανὸς παύσασθαι κελεύει.’

ΗΘΑΝΙΟΝ. Ἑλλάνικος ἐν Αἰγυπτιακοῖς οὕτως γράφει ( FHG I 66 )· ‘Αἰγυπτίων ἐν τοῖς οἴκοις κεῖται φιάλη χαλκῆ καὶ κύαθος χαλκοῦς καὶ ἠθάνιον χάλκεον.’

ΗΜΙΤΟΜΟΣ ἔκπωμά τι παρ’ Ἀττικοῖς ἀπὸ τοῦ σχήματος ὀνομασθέν, φησὶν Πάμφιλος ἐν Γλώσσαις.

ΘΗΡΙΚΛΕΙΟΣ. ἡ κύλιξ αὕτη ἐγκάθηται περὶ τὰς λαγόνας ἱκανῶς βαθυνομένη ὦτά τε ἔχει βραχέα ὡς ἂν κύλιξ οὖσα. καὶ μήποτε Ἄλεξις ἐν Ἡσιόνῃ θηρικλείῳ ποιεῖ τὸν Ἡρακλέα πίνοντα, ὅταν οὑτωσὶ λέγῃ ( II 324 K )·

γενόμενος δ’ ἔννους μόλις

ᾔτησε κύλικα καὶ λαβὼν ἑξῆς πυκνὰς

ἕλκει, καταντλεῖ, κατά τε τὴν παροιμίαν

αἰεί ποτ’ εὖ μὲν ἀσκός, εὖ δὲ θύλακος

ἅνθρωπός ἐστιν.

ὅτι δὲ κύλιξ ἐστὶν ἡ θηρίκλειος σαφῶς παρίστησιν Θεόφραστος ἐν τῇ περὶ Φυτῶν Ἱστορίᾳ ( 5, 3, 2 ). διηγούμενος γὰρ περὶ τῆς τερμίνθου φησί· ‘τορνεύεσθαι δὲ ἐξ αὐτῆς καὶ κύλικας θηρικλείους, ὥστε μηδένα ἂν διαγνῶναι πρὸς τὰς κεραμέας.’ κατασκευάσαι δὲ λέγεται τὴν κύλικα ταύτην Θηρικλῆς ὁ Κορίνθιος κεραμεύς, ἀφ’ οὗ καὶ τοὔνομα ἔχει, γεγονὼς τοῖς χρόνοις κατὰ τὸν κωμικὸν Ἀριστοφάνη. μνημονεύει δὲ τῆς κύλικος Θεόπομπος μὲν ἐν Νεμέᾳ οὕτως ( I 741 K )·

ΣΠΙ. χώρει σὺ δεῦρο, Θηρικλέους πιστὸν τέκνον,

γενναῖον εἶδος, ὄνομά σοι τί θώμεθα;

ἆρ’ εἶ κάτοπτρον φύσεος; ἢν πλῆρες δοθῇς,

οὐδέν ποτ’ ἄλλο. δεῦρο δή, γεμίσω σ’ ἐγώ.

γραῦ Θεολύτη, γραῦ. ΘΕΟΛ. τί με καλεῖς σύ, φίλτατε;

ΣΠΙ. ἵν’ ἀσπάσωμαι· δεῦρο παρ’ ἐμέ, Θεολύτη,

παρὰ τὸν νέον ξύνδουλον. οὑτωσὶ καλῶς.

ΘΕΟΛ. Σπινθὴρ τάλας, πειρᾷς με. ΣΠΙ. ναί, τοιοῦτό τι·

φιλοτησίαν δὲ τήνδε σοι προπίομαι.

δέξαι· πιοῦσα δ’ ὁπόσον ἄν σοι θυμὸς ᾖ,

παράδος τὸ περιόν.

Κλεάνθης δ’ ἐν τῷ περὶ Μεταλήψεως συγγράμματί φησι· ‘τὰ τοίνυν εὑρήματα καὶ ὅσα τοιαῦτα ἔτι καὶ τὰ λοιπά ἐστιν, οἷον Θηρίκλειος, Δεινιάς, Ἰφικρατίς· ταῦτα γὰρ πρότερον συνιστορεῖν τοὺς εὑρόντας. φαίνεται δ’ ἔτι καὶ νῦν· εἰ δὲ μὴ ποιεῖ τοῦτο, μεταβεβληκὸς ἂν εἴη μικρὸν τοὔνομα. ἀλλά, καθάπερ εἴρηται, οὐκ ἔστιν πιστεῦσαι τῷ τυχόντι.’ ἄλλοι δ’ ἱστοροῦσι θηρίκλειον ὀνομασθῆναι τὸ ποτήριον διὰ τὸ δορὰς θηρίων αὐτῷ ἐντετυπῶσθαι. Πάμφιλος δ᾽ ὁ Ἀλεξανδρεὺς ἀπὸ τοῦ τὸν Διόνυσον τοὺς θῆρας κλονεῖν σπένδοντα ταῖς κύλιξι ταύταις κατ’ αὐτῶν.

μνημονεύει τοῦ ἐκπώματος καὶ Ἀντιφάνης ἐν Ὁμοίοις οὕτως ( II 82 K )·

ὡς δ’ ἐδείπνησαν (συνάψαι βούλομαι γὰρ τἀν μέσῳ)

καὶ Διὸς σωτῆρος ἦλθε Θηρίκλειον ὄργανον,

τῆς τρυφερᾶς ἀπὸ Λέσβου σεμνογόνου σταγόνος

πλῆρες, ἀφρίζον, ἕκαστος δεξιτερᾷ δ’ ἔλαβεν.

καὶ Εὔβουλος ἐν μὲν Δόλωνι ( II 175 K )·

διένιψα δ’ οὐδὲν σκεῦος οὐδεπώποτε·

καθαρώτερον γὰρ τὸν κέραμον εἰργαζόμην

ἢ Θηρικλῆς τὰς κύλικας, ἡνίκ’ ἦν νέος.

ἐν δὲ Κυβευταῖς ( ibid. 183 )·

ἄρτι μὲν μάλ’ ἀνδρικὴν

τῶν θηρικλείων ὑπεραφρίζουσαν παρα,

κωθωνόχειλον, ψηφοπεριβομβήτριαν,

μέλαιναν, εὐκύκλωτον, ὀξυπύνδακα,

στίλβουσαν, ἀνταυγοῦσαν, ἐκνενιμμένην,

κισσῷ κάρα βρύουσαν, ἐπικαλούμενοι

εἷλκον Διὸς σωτῆρος.

Ἀραρὼς δ’ ἢ Εὔβουλος ἐν Καμπυλίωνι ( II 179 K )·

ὦ γαῖα κεραμί, τίς σε Θηρικλῆς ποτε

ἔτευξε κοίλης λαγόνος εὐρύνας βάθος;

ἦ που κατειδὼς τὴν γυναικείαν φύσιν,

ὡς οὐχὶ μικροῖς ἥδεται ποτηρίοις;

Ἄλεξις δ’ ἐν Ἱππεῖ ( II 328 K )·

καὶ θηρίκλειός τις κύλιξ, στέφανον κύκλῳ

ἔχουσα χρυσοῦν· οὐ γὰρ ἐπίτηκτόν τινα.

καὶ ἐν Ἱππίσκῳ ( II 299 K )·

μεστὴν ἀκράτου θηρίκλειον ἔσπασε

κοίλην ὑπερθύουσαν ...

Τίμαιος δ’ ἐν τῇ ὀγδόῃ καὶ εἰκοστῇ τῶν Ἱστοριῶν ( FHG I 226 ) θηρικλείαν καλεῖ τὴν κύλικα γράφων οὕτως· ‘Πολύξενός τις τῶν ἐκ Ταυρομενίου μεθεστηκότων ταχθεὶς ἐπὶ τὴν πρεσβείαν ἕτερά τε δῶρα παρὰ τοῦ Νικοδήμου καὶ κύλικα θηρικλείαν λαβὼν ἐπανῆκεν.’ Ἀδαῖος δ’ ἐν τοῖς περὶ Διαθέσεως τὸ αὐτὸ ὑπολαμβάνει θηρίκλειον εἶναι καὶ καρχήσιον. ὅτι δὲ διαφέρει σαφῶς παρίστησι Καλλίξεινος ἐν τοῖς περὶ Ἀλεξανδρείας φάσκων ( cf. V p. 199 b ) τινὰς ἔχοντας θηρικλείους πομπεύειν, τοὺς δὲ καρχήσια. ὁποῖον δ’ ἐστὶ τὸ καρχήσιον ἐν τοῖς ἑξῆς λεχθήσεται. καλεῖται δέ τις καὶ θηρίκλειος κρατήρ, οὗ μνημονεύει Ἄλεξις ἐν Κύκνῳ ( II 339 K )·

φαιδρὸς δὲ κρατὴρ θηρίκλειος ἐν μέσῳ

ἕστηκε λευκοῦ νέκταρος παλαιγενοῦς

πλήρης, ἀφρίζων· ὃν λαβὼν ἐγὼ κενὸν

τρίψας, ποήσας λαμπρόν, ἀσφαλῆ βάσιν

στήσας, συνάψας καρπίμοις κισσοῦ κλάδοις

ἔστεψα.

θηλυκῶς δὲ τὴν θηρίκλειον εἶπε Μένανδρος ἐν Θεοφορουμένῃ ( III 65 K )·

μέσως μεθύων τὴν θηρίκλειον ἔσπασε.

καὶ ἐν Μηναγύρτῃ ( ib. 93 )·

προπίνων θηρίκλειον τρικότυλον.

καὶ Διώξιππος ἐν Φιλαργύρῳ ( ib. 359 )·

τῆς θηρικλείου τῆς μεγάλης χρεία ἐστί μοι.

ΑΙΣΧ. εὖ οἶδα. Α. καὶ τῶν Ῥοδιακῶν. ἥδιστα γὰρ

ἐκ τῶν τοιούτων, Αἰσχρέα, ποτηρίων

εἴωθα πίνειν.

Πολέμων δ’ ἐν πρώτῳ περὶ τῆς Ἀθήνησιν Ἀκροπόλεως οὐδετέρως ὠνόμασεν εἰπών ( fr. 1 Pr )· ‘τὰ χρυσᾶ θηρίκλεια ὑπόξυλα Νεοπτόλεμος ἀνέθηκεν.’

Ἀπολλόδωρος δ’ ὁ Γελῷος ἐν Φιλαδέλφοις ἢ Ἀποκαρτεροῦντί φησιν ( III 279 K )·

ἐφεξῆς στρώματ᾽, ἀργυρώματα,

θηρίκλειοι καὶ τορευτὰ πολυτελῆ ποτήρια

ἕτερα.

Ἀριστοφῶν δ’ ἐν Φιλωνίδῃ ( II 281 K )·

τοιγαροῦν ἐμοὶ μὲν ἀρτίως ὁ δεσπότης

δι’ ἀρετὴν τῶν θηρικλείων εὐκύκλωτον ἀσπίδα,

ὑπεραφρίζουσαν, τρυφῶσαν, ἴσον ἴσῳ κεκραμένην,

προσφέρων ἔδωκεν· οἶμαι, χρηστότητος οὕνεκα.

εἶτ’ ἐλευθέραν ἀφῆκε βαπτίσας ἐρρωμένως.

Θεόφιλος δ’ ἐν Βοιωτίᾳ ( II 473 K )·

τετρακότυλον δὲ κύλικα κεραμέαν τινὰ

τῶν θηρικλείων, πῶς δοκεῖς, κεραννύει

καλῶς, ἀφρῷ ζέουσαν. οὐδ’ ἂν Αὐτοκλῆς

οὕτως μὰ τὴν Γῆν εὐρύθμως τῇ δεξιᾷ

ἄρας ἐνώμα.

ἐν δὲ Προιτίσι ( ib. 476 )·

καὶ κύλικα .... θηρίκλειον εἰσφέρει

πλέον ἢ κοτύλας χωροῦσαν ἕπτ’ Ἀγαθῆς Τύχης.

ΙΣΘΜΙΟΝ. Πάμφιλος ἐν τοῖς περὶ Ὀνομάτων Κυπρίους τὸ ποτήριον οὕτως καλεῖν.

ΚΑΔΟΣ. Σιμμίας ποτήριον, παρατιθέμενος Ἀνακρέοντος ( fr. 17 B4 )·

ἠρίστησα μὲν ἰτρίου λεπτοῦ μικρὸν ἀποκλάς,

οἴνου δ’ ἐξέπιον κάδον.

Ἐπιγένης δ’ ἐν Μνηματίῳ φησίν ( II 418 K )·

κρατῆρες, κάδοι,

ὁλκεῖα, κρουνεῖ᾽. Β. ἔστι γὰρ κρουνεῖα; Α. ναί·

λουτήρι᾽— ἀλλὰ τί καθ’ ἕκαστον δεῖ λέγειν;

ὄψει γὰρ αὐτός. Β. βασιλέως υἱὸν λέγεις

Καρῶν ἀφῖχθαι δηλαδὴ Πιξώδαρον.

Ἡδύλος Ἐπιγράμμασι·

πίνωμεν· καὶ γάρ τι νέον, καὶ γάρ τι παρ’ οἶνον

εὕροιμ’ ἂν λεπτὸν καί τι μελιχρὸν ἔπος.

ἀλλὰ κάδοις Χίου με κατάβρεχε καὶ λέγε ‘παῖζε,

Ἡδύλε’. μισῶ ζῆν ἐς κενόν, οὐ μεθύων.

καὶ ἐν ἄλλῳ·

ἐξ ἠοῦς εἰς νύκτα καὶ ἐκ νυκτὸς πάλι Σωκλῆς

εἰς ἠοῦν πίνει τετραχόοισι κάδοις,

εἶτ’ ἐξαίφνης που τυχὸν οἴχεται. ἀλλὰ παρ’ οἶνον

Σικελίδου παίζει πουλὺ μελιχρότερον,

ἐστὶ δὲ δή, πολὺ δὴ στιβαρώτερος. ὡς δ᾽ ἐπιλάμπει

ἡ χάρις, ὥστε φίλει καὶ γράφε καὶ μέθυε.

Κλείταρχος δ’ ἐν ταῖς Γλώσσαις τὸ κεράμιόν φησιν Ἴωνας κάδον καλεῖν. Ἡρόδοτος δ’ ἐν τῇ τρίτῃ ( c. 20 ) ‘φοινικηίου, φησίν, οἴνου κάδον.’

ΚΑΔΙΣΚΟΣ. Φιλήμων ἐν τῷ προειρημένῳ ( p. 469a ) συγγράμματι ποτηρίου εἶδος. ἀγγεῖον δ’ ἐστὶν ἐν ᾧ τοὺς κτησίους Δίας ἐγκαθιδρύουσιν, ὡς Ἀντικλείδης φησὶν ἐν τῷ Ἐξηγητικῷ γράφων οὕτως ( fr. 13 M )· ‘Διὸς κτησίου σημεῖα ἱδρύεσθαι χρὴ ὧδε· καδίσκον καινὸν δίωτον ἐπιθηματοῦντα στέψαι τὰ ὦτα ἐρίῳ λευκῷ καὶ ἐκ τοῦ ὤμου τοῦ δεξιοῦ καὶ ἐκ τοῦ μετώπου .... τοῦ κροκίου, καὶ ἐσθεῖναι ὅ τι ἂν εὕρῃς καὶ εἰσχέαι ἀμβροσίαν. ἡ δ’ ἀμβροσία ὕδωρ ἀκραιφνές, ἔλαιον, παγκαρπία· ἅπερ ἔμβαλε.’ μνημονεύει τοῦ καδίσκου καὶ Στράττις ὁ κωμικὸς ἐν Λημνομέδᾳ λέγων οὕτως ( I 717 K )·

Ἑρμῆς, ὃν ἕλκουσ’ οἳ μὲν ἐκ προχοιδίου,

οἳ δ’ ἐκ καδίσκου σ᾽ ἴσον ἴσῳ κεκραμένον.

ΚΑΝΘΑΡΟΣ. ὅτι μὲν πλοίου ὄνομα κοινόν, ὅτι δὲ καὶ ποτήριόν τι οὕτω καλεῖται Ἀμειψίας ἐν Ἀποκοτταβίζουσί φησι ( I 670 K )·

ἡ Μανία, φέρ’ ὀξύβαφα καὶ κανθάρους.

Ἄλεξις δ’ ἐν Κρατείᾳ ( II 338 K ) — ὁ δὲ λόγος περί τινος ἐν καπηλείῳ πίνοντοσ —

εἶθ’ ὁρῶ τὸν Ἑρμαίσκον τῶν ἁδρῶν τούτων τινὰ

κάνθαρον καταστρέφοντα, πλησίον δὲ κείμενον

στρωματέα τε καὶ γύλιον αὐτοῦ.

Εὔβουλος δ’ ἐν Παμφίλῳ πολλάκις μεμνημένος τοῦ ὀνόματός φησιν ( II 192 K )·

ἐγὼ δὲ (καὶ γὰρ ἔτυχεν ὂν καταντικρὺ

τῆς οἰκίας καινὸν καπηλεῖον μέγα)

ἐνταῦθ’ ἐπετήρουν τὴν τροφὸν τῆς παρθένου,

κεράσαι κελεύσας τὸν κάπηλόν μοι χόα

ὀβολοῦ παραθεῖναί θ’ ὡς μέγιστον κάνθαρον.

καὶ πάλιν·

ὁ δὲ κάνθαρος πάλαι δὴ καινὸς ὡς ξηραίνεται.

καὶ ἔτι·

ἅμα δὲ λαβοῦσ’ ἠφάνικε πηλίκον τινὰ

οἴεσθε μέγεθος ἀρεσιαν μέγαν πάνυ,

καὶ ξηρὸν ἐπόησ’ εὐθέως τὸν κάνθαρον.

Ξέναρχος δ’ ἐν Πριάπῳ φησὶ τάδε ( II 472 K )·

σὺ δὲ μηκέτ’ ἔγχει, παιδάριον, εἰς ἀργυροῦν,

εἰς τὸ βαθὺ δ’ ἐπανάγωμεν· εἰς τὸν κάνθαρον,

παιδάριον, ἔγχει, νὴ Δί’ εἰς τὸν κάνθαρον.

Ἐπιγένης Ἡρωίνῃ ( II 417 K )·

ἀλλ’ οὐδὲ κεραμεύουσι νῦν τοὺς κανθάρους,

ὦ τάλαν, ἐκείνους τοὺς ἁδρούς, ταπεινὰ δὲ

καὶ γλαφυρὰ πάντες .... ὡσπερεὶ

αὐτὰ τὰ ποτήρι᾽, οὐ τὸν οἶνον πιόμενοι.

Σωσικράτης Φιλαδέλφοις ( III 391 K )·

λεπτὴ δὲ κυρτοῖς ἐγγελῶσα κύμασιν

αὔρα, κόρη Σκείρωνος, ἡσύχῳ ποδὶ

προσῆγε πρᾴως καὶ καλῶς τὸν κάνθαρον.

Φρύνιχος Κωμασταῖς ( I 374 K )·

εἶτα κεραμεύων ἂν οἴκοι σωφρόνως Χαιρέστρατος

ἑκατὸν ἂν τῆς ἡμέρας ἔκλαιεν οἴνου κανθάρους.

Νικόστρατος Διαβόλῳ ( II 222 K )·

ἡ ναῦς δὲ πότερον εἰκόσορός ἐστ’ ἢ κύκνος

ἢ κάνθαρος; τουτὶ γὰρ ἂν πύθωμ’ ἔτι,

αὐτὸς περανῶ τὰ πάντ᾽. Β. ἀμέλει κυκνοκάνθαρος·

ἐξ ἀμφοτέρων τούτων κεκεραμευμένος

Μένανδρος δὲ Ναυκλήρῳ ( fr. 348 K )·

ἥκει λιπὼν Αἰγαῖον ἁλμυρὸν βάθος ( Eur. Tro. 1 )

Θεόφιλος ἡμῖν, ὦ Στράτων. ὡς ἐς καλὸν

τὸν υἱὸν εὐτυχοῦντα καὶ σεσωσμένον

πρῶτος λέγω σοι τόν τε χρυσοῦν κάνθαρον.

ΣΤΡ. ποῖον; τὸ πλοῖον; Α. οὐδὲν οἶσθας, ἄθλιε.

καὶ μετ’ ὀλίγα·

ΣΤΡ. τὴν ναῦν σεσῶσθαί μοι λέγεις; Α. ἔγωγε μὴν

κείνην ναῦν Καλλικλῆς ἐποίησε

τὸν καλούμενον, Εὐφράνωρ δ᾽ ἐκυβέρνα Θούριος.

Πολέμων δ’ ἐν τοῖς πρὸς Ἀντίγονον περὶ Ζωγράφων φησίν ( fr. 63 Pr )· ‘Ἀθήνησιν ἐν τῷ τοῦ Πειρίθου γάμῳ πεποίηκεν Ἵππυς τὴν μὲν οἰνοχόην καὶ τὸ κύπελλον λίθινα, χρυσῷ τὰ χείλη περιτεραμνίσας, τὰς δὲ κλισίας ἐλατίνας χαμᾶζε ποικίλοις στρώμασι κεκοσμημένας, ἐκπώματα δὲ κεραμέους κανθάρους, καὶ τὸν λύχνον ὁμοίως τὸν ἐκ τῆς ὀροφῆς ἐξηρτημένον, ἀνακεχυμένας ἔχοντα τὰς φλόγας.’ ὅτι δὲ καὶ ἀπὸ Κανθάρου κεραμέως ὠνομάσθη τὸ ἔκπωμα Φιλέταιρός φησιν ἐν Ἀχιλλεῖ ( II 231 K )·

Πηλεύς· ὁ Πηλεὺς δ’ ἐστὶν ὄνομα κεραμέως ( Eur. Iph. A. 701 ),

ξηροῦ λυχνοποιοῦ, Κανθάρου, πενιχροῦ πάνυ,

ἀλλ’ οὐ τυράννου, νὴ Δί᾽.

ὅτι δὲ καὶ γυναικεῖον κοσμάριόν ἐστιν κάνθαρος Ἀντιφάνης εἴρηκεν ἐν Βοιωτίᾳ ( ib. 36 ).

ΚΑΡΧΗΣΙΟΝ. Καλλίξεινος ὁ Ῥόδιος ἐν τοῖς περὶ Ἀλεξανδρείας φησὶν ( FHG III 65 ) ὅτι ποτήριόν ἐστιν ἐπίμηκες, συνηγμένον εἰς μέσον ἐπιεικῶς, ὦτα ἔχον μέχρι τοῦ πυθμένος καθήκοντα. ἐστὶ δὲ ἱκανῶς ἐπίμηκες τὸ ποτήριον τὸ καρχήσιον, καὶ τάχα διὰ τὸ ἀνατετάσθαι οὕτως ὠνόμασται. ἀρχαιότατον δ’ ἐστὶ ποτήριον τὸ καρχήσιον, εἴ γε ὁ Ζεὺς ὁμιλήσας Ἀλκμήνῃ ἔδωκε δῶρον αὐτὸ τῆς μίξεως, ὡς Φερεκύδης ἐν τῇ δευτέρᾳ ( FHG I 77 ) ἱστορεῖ καὶ Ἡρόδωρος ὁ Ἡρακλεώτης ( FHG II 29 ). Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς κεκλῆσθαί φησιν αὐτὸ ἀπό τινος τῶν ἐν τῇ νηὶ κατασκευασμάτων. ‘τοῦ γὰρ ἱστοῦ τὸ μὲν κατωτάτω πτέρνα καλεῖται, ᾗ ἐμπίπτει εἰς τὴν ληνόν, τὸ δ’ οἷον εἰς μέσον τράχηλος, τὸ δὲ πρὸς τῷ τέλει καρχήσιον. ἔχει δὲ τοῦτο κεραίας ἄνωθεν νευούσας ἐφ’ ἑκάτερα τὰ μέρη, καὶ ἐπίκειται τὸ λεγόμενον αὐτῷ θωράκιον, τετράγωνον πάντῃ πλὴν τῆς βάσεως καὶ τῆς κορυφῆς· αὗται δὲ προὔχουσι μικρὸν ἐπ’ εὐθείας ἐξωτέρω. ἐπὶ δὲ τοῦ θωρακίου εἰς ὕψος ἀνήκουσα καὶ ὀξεῖα γιγνομένη ἐστὶν ἡ λεγομένη ἠλακάτη. μνημονεύει δὲ τῶν καρχησίων καὶ Σαπφὼ ἐν τούτοις ( fr. 51 B )·

κῆνοι δ’ ἄρα πάντες

καρχησία τ᾽ ἦχον

κἄλειβον· ἀράσαντο δὲ πάμπαν ἐσλὰ

τῷ γαμβρῷ.

Κρατῖνος ἐν Διονυσαλεξάνδρῳ ( I 24 K )·

στολὴν δὲ δὴ τίν’ εἶχεν; τοῦτό μοι φράσον.

Β. θύρσον, κροκωτόν, ποικίλον, καρχήσιον.

Σοφοκλῆς Τυροῖ ( fr. 599 N )·

προσπτῆναι μέσην

τράπεζαν ἀμφὶ σῖτα καὶ καρχήσια,

πρὸς τὴν τράπεζαν φάσκων προσεληλυθέναι τοὺς δράκοντας καὶ γενέσθαι περὶ τὰ σιτία καὶ τὰ καρχήσια. ἔθος γὰρ ἦν τοῖς ἀρχαίοις ἐπὶ τῶν τραπεζῶν κεκραμένα τιθέναι ποτήρια, καθὰ καὶ Ὅμηρος ποιεῖ. ὠνομάσθη δὲ τὸ καρχήσιον διὰ τὸ τραχύσματα ἔχειν κεγχροειδῆ, καὶ εἴρηται κατὰ ἐναλλαγὴν τοῦ ει πρὸς τὸ ᾱ ἀντὶ τοῦ κερχήσιον· διὸ καὶ Ὅμηρος ( Il. 22.541 ) τοὺς ὑπὸ δίψους κρατουμένους καρχαλέους εἶπεν. Χάρων δ’ ὁ Λαμψακηνὸς ἐν τοῖς Ὥροις ( FHG I 35 ) παρὰ Λακεδαιμονίοις φησὶν ἔτι καὶ εἰς αὐτὸν δείκνυσθαι τὸ δέπας τὸ δοθὲν Ἀλκμήνῃ ὑπὸ Διός, ὅτε Ἀμφιτρύωνι εἰκάσθη.

ΚΑΛΠΙΟΝ. ποτηρίου τι γένος Ἐρυθραίου, ὥς φησι

Πάμφιλος. εἶναι δ’ αὐτὸ οἷόν ἐστι τὸ σκαφίον.

ΚΕΛΕΒΗ. τούτου τοῦ ἐκπώματος Ἀνακρέων μνημονεύει ( fr. 63 B )·

ἄγε δή, φέρ’ ἡμίν, ὦ παῖ,

κελέβην, ὅκως ἄμυστιν

προπίω, τὰ μὲν δέκ’ ἐγχέας

ὕδατος, τὰ πέντε δ’ οἴνου

κυάθους.

ἄδηλον δὲ πότερον εἶδός ἐστι ποτηρίου ἢ πᾶν ποτήριον κελέβη καλεῖται ἀπὸ τοῦ χέειν εἰς αὐτὸ τὴν λοιβὴν ἤτοι λείβειν· τοῦτο δὲ ἐπὶ τοῦ ὑγροῦ συνήθως ἔταττον, ἀφ᾽ οὗ λέγεται καὶ ὁ λέβης. Σιληνὸς δὲ καὶ Κλείταρχος τοὺς Αἰολεῖς φασιν οὕτω καλεῖν τὸ ποτήριον. Πάμφιλος δὲ τὸ ποτήριον θερμοποτίδα καλούμενον τὴν κελέβην εἶναι. Νίκανδρος δ’ ὁ Κολοφώνιος ἐν ταῖς Γλώσσαις ( fr. 138 Schn ) ποιμενικὸν ἀγγεῖον μελιτηρὸν τὴν κελέβην εἶναι. καὶ γὰρ Ἀντίμαχος ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί ( fr. 19 Ki )·

κήρυκας ἀθανάτοισι φέρειν μέλανος οἴνοιο

ἀσκὸν ἐνίπλειον κελέβειόν θ᾽ ὅττι φέριστον

οἷσιν ἐνὶ μεγάροις κεῖτο μέλιτος πεπληθός.

καὶ πάλιν ( fr. 18 )·

ἀτὰρ ἀμφίθετον κελέβειον ἑλόντες

ἔμπλειον μέλιτος, τό ῥά οἱ προφερέστερον ἦεν.

ἀλλαχοῦ δέ φησιν ( fr. 17 )·

καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον

ἔμπλειον μέλιτος, τό ῥά οἱ προφερέστερον εἴη.

σαφῶς γὰρ νῦν κελέβειον ἀντὶ ἀγγείου τινὸς τέθεικε, προειπὼν ποτήρια δέπαστρα. Θεόκριτος δ’ ὁ Συρακόσιος ἐν ταῖς Φαρμακευτρίαις φησίν ( v. 2 )·

στέψον τὰν κελέβαν φοινικέῳ οἰὸς ἀώτῳ·

καὶ Εὐφορίων ( fr. 72 M )·

ἠέ ποθεν ποταμῶν κελέβῃ ἀποήφυσας ὕδωρ.

Ἀνακρέων ( fr. 32 B )·

ᾠνοχόει δ’ ἀμφίπολος μελιχρὸν

οἶνον τρικύαθον κελέβην ἔχουσα.

Διονύσιος δ’ ὁ Λεπτὸς ἐξηγούμενος Θεοδωρίδα τὸ εἰς τὸν Ἔρωτα μέλος τὴν κελέβην φησὶ τίθεσθαι ἐπὶ τοῦ ὀρθοῦ ποτηρίου οἷον Προυσιάδος καὶ θηρικλείου.

ΚΕΡΑΣ. τοὺς πρώτους λέγεται τοῖς κέρασι τῶν βοῶν πίνειν· ἀφ’ οὗ τὸν Διόνυσον κερατοφυῆ πλάττεσθαι ἔτι τε ταῦρον καλεῖσθαι ὑπὸ πολλῶν ποιητῶν. ἐν δὲ Κυζίκῳ καὶ ταυρόμορφος ἵδρυται. ὅτι δὲ τοῖς κέρασιν ἔπινον δῆλον ἐκ τοῦ καὶ μέχρι νῦν λέγεσθαι, ὅταν συμμίσγωσι τῷ οἴνῳ τὸ ὕδωρ, κεράσαι φάσκοντες. καὶ τὸ ἀγγεῖον δ’ ἐν ᾧ κιρνᾶται ὁ οἶνος κρατὴρ ἀπὸ τοῦ συγκιρνᾶσθαι ἐν αὐτῷ τὸ ὕδωρ, ἢ ἀπὸ τοῦ κέρατος; οἷον κερατήρ, ἀπὸ τοῦ εἰς τὸ κέρας ἐγχεῖσθαι τὸ πόμα. διαμένει δὲ ἔτι καὶ νῦν ἡ τῶν κεράτων κατασκευή. καλοῦσι γοῦν ἔνιοι ταῦτα ῥυτά. καὶ τῶν ποιητῶν δὲ πολλοὶ παράγουσι πίνοντας τοὺς ἀρχαίους κέρασι. Πίνδαρος μὲν ἐπὶ τῶν Κενταύρων λέγων ( fr. 166 B4 )·

ἀνδροδάμαντα δ’ ἐπεὶ Φῆρες δάεν ῥιπὰν μελιηδέος

οἴνου,

ἐσσυμένως ἀπὸ μὲν λευκὸν γάλα χερσὶ τραπεζᾶν

ὤθεον, αὐτόματοι δ’ ἐξ ἀργυρέων κεράτων πίνοντες

ἐπλάζοντο.

καὶ Ξενοφῶν δ’ ἐν τῇ ζʹ τῆς Ἀναβάσεως διηγούμενος τὸ παρὰ τῷ Θρᾳκὶ Σεύθῃ συμπόσιον γράφει οὕτως ( c. 2, 23 )· ‘ἐπεὶ δὲ Ξενοφῶν σὺν τοῖς μετ᾽ αὐτοῦ εἰσῆλθε πρὸς τὸν Σεύθην, ἠσπάζοντο μὲν πρῶτον ἀλλήλους καὶ κατὰ τὸν Θρᾴκιον νόμον κέρατα οἴνου προὔτεινον.’ ἐν δὲ τῇ ἕκτῃ περὶ Παφλαγόνων διηγούμενός φησι ( c. 1, 4 )· ‘κατακείμενοι δ’ ἐν στιβάσιν ἐδείπνουν καὶ ἔπινον κερατίνοις ποτηρίοις.’ Αἰσχύλος δ’ ἐν Περραιβίσι τοὺς Περραιβοὺς παρίστησιν ἀντὶ ποτηρίων τοῖς κέρασι χρωμένους διὰ τούτων ( fr. 185 N )·

ἀργυρηλάτοις

κέρασι χρυσᾶ στόμια προσβεβλημένοις.

καὶ Σοφοκλῆς Πανδώρᾳ ( fr. 442 N )·

καὶ πλῆρες ἐκπιόντι χρύσεον κέρας

τρίψει γέμοντα μαλθακῆς ὑπ’ ὠλένης.

Ἕρμιππος Μοίραις ( I 236 K )·

οἶσθά νυν ὅ μοι ποίησον; τήνδε νῦν μή μοι δίδου,

ἐκ δὲ τοῦ κέρατος αὖ μοι δὸς πιεῖν ἅπαξ μόνον.

Λυκοῦργος δ’ ὁ ῥήτωρ ἐν τῷ κατὰ Δημάδου ( fr. 18 Tur ) Φίλιππόν φησι τὸν βασιλέα προπίνειν κέρατι τούτοις οἷς ἐφιλοφρονεῖτο. τοὺς δὲ Παιόνων βασιλεῖς φησι Θεόπομπος ἐν δευτέρᾳ Φιλιππικῶν ( FHG I 285 ), τῶν βοῶν τῶν παρ’ αὐτοῖς γινομένων μεγάλα κέρατα φυόντων, ὡς χωρεῖν τρεῖς καὶ τέτταρας χόας, ἐκπώματα ποιεῖν ἐξ αὐτῶν, τὰ χείλη περιαργυροῦντας καὶ χρυσοῦντας· καὶ Φιλόξενος δ’ ὁ Κυθήριος ἐν τῷ ἐπιγραφομένῳ Δείπνῳ φησίν ( fr. 5 B4 )

πίνετο νεκτάρεον πῶμ’ ἐν χρυσέαις προτομαῖς

ταύρων κεραστῶν,

ἔβρεχον δὲ κατὰ μικρόν.

Ἀθηναῖοι δὲ καὶ ἀργυρᾶ ποιοῦντες κέρατα ἔπινον ἐξ αὐτῶν. ἔστι γοῦν τοῦτο εὑρεῖν ἐν τοῖς Δημιοπράτοις ἀναγεγραμμένον οὕτως .. ἐκ στήλης ἀνακειμένης ἐν ἀκροπόλει ἣ τὰ ἀναθήματα περιέχει ( CIA II 665, 8. 667, 37 )· ‘κέρας ἔκπωμα ἀργυροῦν, καὶ περισκελὶς πρόσεσται ἀργυρᾶ.’

ΚΕΡΝΟΣ ἀγγεῖον κεραμεοῦν, ἔχον ἐν αὑτῷ πολλοὺς κοτυλίσκους κεκολλημένους, ἐν οἷς, φησίν, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί. ὁ δὲ βαστάσας αὐτὸ οἷον λικνοφορήσας τούτων γεύεται, ὡς ἱστορεῖ Ἀμμώνιος ἐν γʹ περὶ Βωμῶν καὶ Θυσιῶν.

ΚΙΣΣΥΒΙΟΝ τὸ μόνωτον ποτήριον Φιλήμων.

Νεοπτόλεμος δ’ ὁ Παριανὸς ἐν τρίτῳ Γλωσσῶν τὸ κίσσινον ποτήριον σημαίνειν παρ’ Εὐριπίδῃ ἐν Ἀνδρομέδᾳ ( fr. 146 N )·

πᾶς δὲ ποιμένων ἔρρει λεώς,

ὃ μὲν γάλακτος κίσσινον φέρων σκύφος

πόνων ἀναψυκτῆρ᾽, ὃ δ’ ἀμπέλων γάνος.

τὸ γὰρ κισσύβιον, φησί, λέγεται ἐπὶ συνόδου ἀγροικικῆς, ἔνθα προσήκει μάλιστα τὸ ξύλινον ποτήριον. Κλείταρχος δέ φησιν Αἰολεῖς τὸν σκύφον κισσύβιον καλεῖν· Μαρσύας δὲ κύπελλον καὶ τὸ ξύλινον ποτήριον. Εὔμολπος δὲ γένος τι ποτηρίου, ἴσως, φησίν, κατ’ ἀρχὰς ἐκ κισσίνου κατασκευασθὲν ξύλου.’ Νίκανδρος δὲ ὁ Κολοφώνιος ἐν τῷ πρώτῳ τῶν Αἰτωλικῶν γράφει ( fr. 1 Schn )· ‘ἐν τῇ ἱεροποιίῃ τοῦ Διδυμαίου Διὸς κισσοῦ σπονδοποιέονται πετάλοισιν, ὅθεν τὰ ἀρχαῖα ἐκπώματα κισσύβια φωνέεται.’ Ὅμηρος· Od. 9.346

κισσύβιον μετὰ χερσὶν ἔχων μέλανος οἴνοιο.

Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος ‘σκύφει, φησί, καὶ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ· Πολύφημος μὲν τῷ κισσυβίῳ, θατέρῳ δὲ Εὔμαιος. Καλλίμαχος δ᾽ ἔοικε διαμαρτάνειν ἐν τῇ συγχρήσει τῶν ὀνομάτων, λέγων ἐπὶ τοῦ οἰκείου ξένου τοῦ παρὰ τῷ Ἀθηναίῳ Πόλλιδι συνεστιασθέντος αὐτῷ ( fr. 109 )·

καὶ γὰρ ὃ Θρηικίην μὲν ἀνήνατο χανδὸν ἄμυστιν

ζωροποτεῖν, ὀλίγῳ δ’ ἥδετο κισσυβίῳ.

τῷ μὲν ἐγὼ τόδ’ ἔλεξα περιστείχοντος ἀλείσου

τὸ τρίτον.

ὁ γὰρ λέγων ἄλεισον τὸ αὐτὸ καὶ κισσύβιον τὴν ἀκριβῆ θέσιν τῶν ὀνομάτων οὐ διαφυλάττει. εἰκάσειε δ’ ἄν τις τὸ κισσύβιον τὸ πρῶτον ὑπὸ ποιμένων ἐργασθῆναι ἐκ κισσίνου ξύλου. ἄλλοι δὲ ἐτυμολογοῦσιν αὐτὸ ἀπὸ τοῦ χεῖσθαι, τὸ δ’ ἐστὶ χωρεῖν ( Hom. Od. 18.17 )·

οὐδὸς δ’ ἀμφοτέρους ὅδε χείσεται.

καὶ ἡ τοῦ ὄφεως κατάδυσις χειή ( Il. 23.93 ), ἡ καταδεχομένη τὸ ζῷον. καὶ κήθιον τὸ χήτιον τὸ χωροῦν τοὺς ἀστραγάλους. Διονύσιος δ’ ὁ Σάμιος ἐν τοῖς περὶ τοῦ Κύκλου ( FHG II 10 ) τὸ Ὁμηρικὸν κισσύβιον κυμβίον ἔφη γράφων οὕτως· ‘καὶ αὐτὸν Ὀδυσσεὺς ὁρῶν ταῦτα ποιοῦντα πληρώσας τοῦ οἴνου κυμβίον δίδωσι πιεῖν.’

ΚΙΒΩΡΙΟΝ. Ἡγήσανδρος ὁ Δελφὸς Εὐφορίωνά φησι ( FHG IV 417 ) τὸν ποιητὴν παρὰ Πρυτάνιδι δειπνοῦντα καὶ ἐπιδεικνυμένου τοῦ Πρυτάνιδος κιβώριά τινα δοκοῦντα πεποιῆσθαι πολυτελῶς, τοῦ κώθωνος εὖ μάλα προβεβηκότος, λαβὼν ἓν τῶν κιβωρίων ὡς ἐξοινῶν καὶ μεθύων ἐνεούρησε. Δίδυμος δέ φησι ( p. 75 Schm ) ποτηρίου εἶδος εἶναι, καὶ τάχ’ ἂν εἴη τὰ λεγόμενα σκυφία διὰ τὸ κάτωθεν εἰς στενὸν συνῆχθαι ὡς τὰ Αἰγύπτια κιβώρια.

ΚΟΝΔΥ ποτήριον Ἀσιατικόν. Μένανδρος Κόλακι ( fr. 293 K )·

κοτύλας χωροῦν δέκα

ἐν Καππαδοκίᾳ κόνδυ χρυσοῦν, Στρουθία.

Ἵππαρχος Ἀνασῳζομένοις ( III 272 K )·

προσέχεις τι τούτῳ τῷ στρατιώτῃ τοῦ δε δειου

ἀργύριον οὗτος οὐδαμόθεν, εὖ οἶδ’ ἐγώ,

ἀλλ’ ἢ δαπίδιον ἓν ἀγαπητὸν ποικίλον,

Πέρσας ἔχον καὶ γρῦπας ἐξώλεις τινὰς

τῶν Περσικῶν — Β. εἰς κόρακας, ὦ μαστιγία.

Α. καὶ κόνδυ καὶ ψυκτῆρα καὶ κυμβίον.

Νικόμαχος δ’ ἐν πρώτῳ περὶ Ἑορτῶν Αἰγυπτίων φησί· ‘τὸ δὲ κόνδυ ἐστὶ μὲν Περσικόν, τὴν δὲ ἀρχὴν ἣν Ἕρμιππος ( FHG III 54 ) ἀστρολογικὸς ὡς ὁ κόσμος ἐξ οὗ τῶν θεῶν τὰ θαύματα καὶ τὰ καρπώσιμα γίνεσθαι ἐπὶ γῆς· διὸ ἐκ τούτου σπένδεσθαι. Παγκράτης δ’ ἐν πρώτῳ Βοκχορηίδος·

αὐτὰρ ὅ γε σπείσας ἐκ κόνδυος ἀργυφέοιο

νέκταρ ἐπ’ ἀλλοδαπὴν οἶμον ἔβαινε πόδα.’

ΚΟΝΩΝΕΙΟΣ. Ἴστρος ὁ Καλλιμάχειος ἐν πρώτῳ Πτολεμαίδος τῆς ἐν Αἰγύπτῳ πόλεως γράφει οὕτως ( FHG I 423 )· ‘κυλίκων Κονωνείων ζεῦγος καὶ θηρικλείων χρυσοκλύστων ζεῦγος.’

ΚΟΤΥΛΟΣ. τὰ μόνωτα ποτήρια κότυλοι, ὧν καὶ Ἀλκαῖος μνημονεύει ( fr. 139 B ). Διόδωρος δ’ ἐν τῷ πρὸς Λυκόφρονα ( cf. Lyc. fr. 76 Streck ) παρὰ Σικυωνίοις καὶ Ταραντίνοις ἐπιπολάζειν φησὶ τὸ ἔκπωμα, εἶναι δ’ αὐτὸ λουτηρίῳ ἐοικὸς βαθεῖ. ἔχει δὲ καὶ οὖς ἐνιαχῇ. μνημονεύει δὲ αὐτοῦ καὶ Ἴων ὁ Χῖος ( fr. 51 N ) ‘κότυλον οἴνου πλέων’ λέγων. Ἕρμιππος δὲ ἐν Θεοῖς ( I 232 K )·

τόν τε κότυλον πρῶτον ἤνεγκ’ ἐνέχυρον τῶν γειτόνων.

καὶ Πλάτων ἐν Διὶ κακουμένῳ ( ib. 613 ) ‘τὸν κότυλον φέρει’ φησί, καὶ Ἀριστοφάνης ἐν Βαβυλωνίοις ( ib. 410 ). Εὔβουλος δ’ ἐν Ὀδυσσεῖ ἢ Πανόπταις ( II 189 K )·

ὁ δ’ ἱερεὺς Εὐήγορος

ἐν μέσοις αὐτοῖσιν ἑστὼς τὴν καλὴν σκευὴν ἔχων

οἶνον ἐξέσπενδε κοτύλῳ.

Πάμφιλος δὲ ποτηρίου φησὶν εἶναι γένος, ἴδιον δ᾽ εἶναι Διονύσου. Πολέμων δ’ ἐν τῷ περὶ τοῦ Δίου Κῳδίου φησί ( fr. 88 Pr )· ‘μετὰ δὲ ταῦτα τὴν τελετὴν ποιεῖ καὶ αἱρεῖ τὰ ἐκ τῆς θαλάμης καὶ νέμει ὅσοι ἄνω τὸ κέρνος περιενηνοχότες. τοῦτο δ’ ἐστὶν ἀγγεῖον κεραμεοῦν ἔχον ἐν αὑτῷ πολλοὺς κοτυλίσκους κεκολλημένους· ἔνεισι δ᾽ ἐν αὐτοῖς ὅρμινοι, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί, κύαμοι, ζειαί, βρόμος, παλάθιον, μέλι, ἔλαιον, οἶνος, γάλα, ὄιον ἔριον ἄπλυτον. ὁ δὲ τοῦτο βαστάσας οἷον λικνοφορήσας τούτων γεύεται.’

ΚΟΤΥΛΗ. Ἀριστοφάνης Κωκάλῳ ( I 484 K )·

ἄλλαι ὑποπρεσβύτεραι γρᾶες Θασίου μέλανος μεστὸν

κεραμευομέναις κοτύλαις μεγάλαις ἔγχεον ἐς σφέτερον δέμας οὐδένα κόσμον,

ἔρωτι βιαζόμεναι μέλανος οἴνου ἀκράτου.

Σιληνὸς καὶ Κλείταρχος ἔτι τε Ζηνόδοτος τὴν κύλικα·

πάντῃ δ’ ἀμφὶ νέκυν κοτυλήρυτον ἔρρεεν αἷμα ( Il. 21.34 ).

καί ( Zenob. 5, 71 )·

πολλὰ μεταξὺ πέλει κοτύλης καὶ χείλεος ἄκρου.

Σιμάριστος δὲ τὸ λεπτὸν ποτήριον οὕτως καλεῖσθαι. Διόδωρος δὲ τὸν παρά τισι κότυλον κοτύλην ὠνομακέναι τὸν ποιητήν ( Od. 15.312 ) ‘πύρνον καὶ κοτύλην.’ ὃν κύλικα μὲν οὐκ εἶναι, οὐ γὰρ ἔχειν ὦτα, παραπλήσιον δ’ ὑπάρχειν λουτηρίῳ βαθεῖ, ποτηρίου δὲ εἶδος εἶναι. δύνασθαι δὲ καὶ τὸν παρὰ τοῖς Αἰτωλοῖς καί τισι τῶν Ἰώνων λεγόμενον κότυλον, ὃν ὅμοιον ὄντα τῷ προειρημένῳ ἓν οὖς ἔχειν. μνημονεύει δ’ αὐτοῦ Κράτης ἐν Παιδιαῖς ( I 138 K ) καὶ Ἕρμιππος ἐν Θεοῖς ( ib. 232 ). Ἀθηναῖοι δὲ μέτρον τι καλοῦσι κοτύλην. Θουκυδίδης ( 7, 87 )· ‘ἐδίδοσαν μὲν αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτου.’ Ἀριστοφάνης Προάγωνι ( I 511 K )·

ὃ δ’ ἀλφίτων .. πριάμενος τρεῖς χοίνικας

κοτύλης δεούσας εἴκοσ’ ἀπολογίζεται.

Ἀπολλόδωρος δὲ ποτηρίου τι γένος ὑψηλὸν καὶ ἔγκοιλον. πᾶν δὲ τὸ κοῖλον κοτύλην, φησίν, ἐκάλουν οἱ παλαιοί, ὡς καὶ τὸ τῶν χειρῶν κοῖλον· ὅθεν καὶ κοτυλήρυτον αἷμα τὸ ἀμφοτέραις ταῖς χερσὶν ἀρυσθῆναι δυνάμενον. καὶ ἐν κοτύλῃ δέ τις παιδιὰ καλεῖται, ἐν ᾗ κοιλάναντες τὰς χεῖρας δέχονται τὰ γόνατα τῶν νενικηκότων οἱ νενικημένοι καὶ βαστάζουσιν αὐτούς. Διόδωρος δ’ ἐν Ἰταλικαῖς Γλώσσαις καὶ Ἡράκλειτος, ὥς φησι Πάμφιλος, τὴν κοτύλην καλεῖσθαι καὶ ἡμίναν, παρατιθέμενος Ἐπιχάρμου ( p. 296 L )·

καὶ πιεῖν ὕδωρ διπλάσιον χλιαρόν, ἡμίνας δύο.

καὶ Σώφρων ( fr. 5 Bo )· ‘κατάστρεψον, τέκνον, τὰν ἡμίναν.’ κοτυλίσκην δ’ εἴρηκε Φερεκράτης ἐν Κοριαννοῖ ( I 165 fr. 69 )·

τὴν κοτυλίσκην μηδαμῶς.

Ἀριστοφάνης ἐν Ἀχαρνεῦσι ( 459 )·

κοτυλίσκιον τὸ χεῖλος ἀποκεκρουμένον.

κοτύλη δὲ καλεῖται καὶ ἡ τοῦ ἰσχίου κοιλότης, καὶ αἱ τοῦ πολύποδος ἐν ταῖς πλεκτάναις ἐπιφύσεις παραγώγως κοτυληδόνες. καὶ τὰ κύμβαλα δ’ Αἰσχύλος ἐν Ἠδωνοῖς κοτύλας εἴρηκεν ( fr. 57, 6 N )·

ὃ δὲ χαλκοδέτοις κοτύλαις ὀτοβεῖ.

Μαρσύας δέ φησι τὸ ἐν τῷ ἰσχίῳ ὀστοῦν καλεῖσθαι ἄλεισον καὶ κύλικα. κοτυλίσκος δὲ καλεῖται ὁ ἱερὸς τοῦ Διονύσου κρατηρίσκος, καὶ οἷς χρῶνται οἱ μύσται, ὡς Νίκανδρός φησιν ὁ Θυατειρηνὸς παρατιθέμενος τὸ ἐκ Νεφελῶν Ἀριστοφάνους ( I 491 K )·

μηδὲ στέψω κοτυλίσκον.

Σιμμίας δὲ ἀποδίδωσι τὴν κοτύλην ἄλεισον.

ΚΟΤΤΑΒΙΣ. Ἁρμόδιος ὁ Λεπρεάτης ἐν τῷ περὶ τῶν κατὰ Φιγάλειαν Νομίμων ( FHG IV 411 ) διεξιὼν περὶ τῶν ἐπιχωρίων δείπνων γράφει καὶ ταῦτα· ‘καθαγισάντων ταῦτα ἐν κεραμέᾳ κοτταβίδι πιεῖν ἑκάστῳ μικρόν, καὶ ὁ προσφέρων ἂν εἶπεν ‘εὐδειπνίας’. Ἡγήσανδρος δ’ ὁ Δελφὸς ἐν Ὑπομνήμασιν, ὧν ἀρχὴ ‘ἐν τῇ ἀρίστῃ πολιτείᾳ,’ φησίν ( FHG IV 419 )· ‘ὁ καλούμενος κότταβος παρῆλθεν εἰς τὰ συμπόσια καὶ περὶ Σικελίαν, ὥς φησιν Δικαίαρχος ( FHG II 247 ), πρῶτον εἰσαγαγόντων. τοσαύτη δὲ ἐγένετο σπουδὴ περὶ τὸ ἐπιτήδευμα ὥστε εἰς τὰ συμπόσια παρεισφέρειν ἆθλα κοτταβεῖα καλούμενα. εἶτα κύλικες αἱ πρὸς τὸ πρᾶγμα χρήσιμαι μάλιστ’ εἶναι δοκοῦσαι κατεσκευάζοντο, καλούμεναι κοτταβίδες. πρὸς δὲ τούτοις οἶκοι κατεσκευάζοντο κυκλοτερεῖς, ἵνα πάντες εἰς τὸ μέσον τοῦ κοττάβου τεθέντος ἐξ ἀποστήματος ἴσου καὶ τόπων ὁμοίων ἀγωνίζοιντο περὶ τῆς νίκης. οὐ γὰρ μόνον ἐφιλοτιμοῦντο βάλλειν ἐπὶ τὸν σκοπόν, ἀλλὰ καὶ καλῶς ἕκαστα αὐτῶν. ἔδει γὰρ εἰς τὸν ἀριστερὸν ἀγκῶνα ἐρείσαντα καὶ τὴν δεξιὰν ἀγκυλώσαντα ὑγρῶς ἀφεῖναι τὴν λάταγα· οὕτω γὰρ ἐκάλουν τὸ πῖπτον ἐκ τῆς κύλικος ὑγρόν· ὥστε ἔνιοι μεῖζον ἐφρόνουν ἐπὶ τῷ καλῶς κοτταβίζειν τῶν ἐπὶ τῷ ἀκοντίζειν μέγα φρονούντων.’

ΚΡΑΤΑΝΙΟΝ. μήποτε τὸ νῦν καλούμενον κρανίον ἔκπωμα οὕτως ὠνόμαζον οἱ ἀρχαῖοι. Πολέμων γοῦν ἢ ὅστις ἐστὶν ὁ ποιήσας τὸν ἐπιγραφόμενον Ἑλλαδικὸν περὶ τοῦ ἐν Ὀλυμπίᾳ λέγων Μεταποντίνων ναοῦ γράφει καὶ ταῦτα ( fr. 22 Pr )· ‘ναὸς Μεταποντίνων, ἐν ᾧ φιάλαι ἀργυραῖ ρλβʹ, οἰνοχόαι ἀργυραῖ βʹ, ἀποθυστάνιον ἀργυροῦν, φιάλαι γʹ ἐπίχρυσοι. ναὸς Βυζαντίων, ἐν ᾧ Τρίτων κυπαρίσσινος ἔχων κρατάνιον ἀργυροῦν, σειρὴν ἀργυρᾶ, καρχήσια βʹ ἀργυρᾶ, κύλιξ ἀργυρᾶ, οἰνοχόη χρυσῆ, κέρατα δύο. ἐν δὲ τῷ ναῷ τῆς Ἥρας τῷ παλαιῷ φιάλαι ἀργυραῖ λʹ, κρατάνια ἀργυρᾶ βʹ, χύτρος ἀργυροῦς, ἀποθυστάνιον χρυσοῦν, κρατὴρ χρυσοῦς, Κυρηναίων ἀνάθημα, βατιάκιον ἀργυροῦν.’

ΚΡΟΥΝΕΙΑ. Ἐπιγένης Μνηματίῳ ( II 418 K )·

κρατῆρες, κάδοι,

ὁλκεῖα, κρουνεῖ᾽. Β. ἔστι γὰρ κρουνεῖα; Α. ναί.

ΚΥΑΘΙΣ, κοτυλῶδες ἀγγεῖον. Σώφρων ἐν τῷ ἐπιγραφομένῳ μίμῳ ‘Γυναῖκες αἳ τὰν θεὸν φαντὶ ἐξελᾶν’ ( fr. 2 Bo )· ‘ὑποκατώρυκται δὲ ἐν κυαθίδι τρικτὺς ἀλεξιφαρμάκων.’

ΚΥΛΙΞ. Φερεκράτης Δουλοδιδασκάλῳ ( I 156 K )·

νυνὶ δ’ ἀπόνιζε τὴν κύλικα δώσων πιεῖν,

ἔγχει τ’ ἐπιθεὶς τὸν ἡθμόν.

ταῦτα δ’ ἐστὶ κεράμεα ποτήρια καὶ λέγεται ἀπὸ τοῦ κυλίεσθαι τῷ τροχῷ· ἀφ’ ὧν καλεῖται τό τε κυλικεῖον, ἐν ᾧ τίθεται τόπῳ τὰ ποτήρια, κἂν ἀργυρᾶ τυγχάνῃ ὄντα, καὶ τὸ κυλικηγορεῖν, ὅταν ἐπὶ τῇ κύλικί τις ἀγορεύῃ. Ἀθηναῖοι δὲ καὶ τὴν ἰατρικὴν πυξίδα καλοῦσι κυλιχνίδα διὰ τὸ τῷ τόρνῳ κεκυλίσθαι. ἐγένοντο δ’ ἐπίσημοι κύλικες αἵ τε Ἀργεῖαι καὶ αἱ Ἀττικαί. καὶ τῶν μὲν Ἀττικῶν μνημονεύει Πίνδαρος ἐν τοῖσδε ( fr. 124 B )·

ὦ Θρασύβουλ᾽, ἐρατᾶν ὄχημ’ ἀοιδᾶν

τοῦτό τοι πέμπω μεταδόρπιον. ἐν ξυνῷ κεν εἴη

συμπόταισίν τε γλυκερὸν

καὶ Διωνύσοιο καρπῷ καὶ κυλίκεσσιν Ἀθηναίαισι

κέντρον ...

αἱ δ’ Ἀργεῖαι δοκοῦσι καὶ τὸν τύπον ἔχειν διάφορον πρὸς τὰς Ἀττικάς. φοξαὶ γοῦν ἦσαν τὸ χεῖλος, ὡς Σιμωνίδης φησὶν ὁ Ἀμόργιος ( fr. 27 B4 )·

αὐτὴ δὲ φοξίχειλος Ἀργείη κύλιξ,

ἡ εἰς ὀξὺ ἀνηγμένη, οἷοί εἰσιν οἱ ἄμβικες καλούμενοι. τὸ γὰρ φοξὸν ἐπὶ τούτου τάττουσι, καθότι Ὅμηρος ἐπὶ τοῦ Θερσίτου ( B 219 )·

φοξὸς ἔην κεφαλήν.

καὶ ἔστιν οἷον φαοξός, ὁ πρὸς τὰ φάη ὀξὺς ὁρώμενος.

διάφοροι δὲ κύλικες γίνονται καὶ ἐν τῇ τοῦ συσσίτου ἡμῶν Ἀθηναίου πατρίδι Ναυκράτει. εἰσὶν γὰρ φιαλώδεις μέν, οὐ κατὰ τόρνον, ἀλλ’ ὥσπερ δακτύλῳ πεποιημέναι, καὶ ἔχουσιν ὦτα τέσσαρα, πυθμένα εἰς πλάτος ἐκτεταμένον (πολλοὶ δ’ ἐν τῇ Ναυκράτει κεραμεῖς ἀφ’ ὧν καὶ ἡ πλησίον τῶν κεραμείων πύλη Κεραμικὴ καλεῖται) καὶ βάπτονται εἰς τὸ δοκεῖν εἶναι ἀργυραῖ. ἐπαινοῦνται δὲ καὶ αἱ Χῖαι κύλικες, ὧν μνημονεύει Ἕρμιππος ἐν Στρατιώταις ( I 240 K )·

Χία δὲ κύλιξ ὑψοῦ κρέμαται

περὶ πασσαλόφιν.

Γλαύκων δ’ ἐν ταῖς Γλώσσαις Κυπρίους φησὶ τὴν κοτύλην κύλικα καλεῖν. Ἑρμῶναξ δ’ ἐν Συνωνύμοις οὕτως γράφει· ‘ἄλεισον, ποτήριον, κύπελλον, ἄμφωτις, σκύφος, κύλιξ, κώθων, καρχήσιον, φιάλη.’ Ἀχαιὸς δὲ ὁ Ἐρετριεὺς ἐν Ἀλκμαίωνι ἀντὶ τοῦ κύλικες παραγώγως κυλιχνίδας εἴρηκε διὰ τούτων ( fr. 14 N )·

ἀλλ’ ὡς τάχιστα μέλανα δεῦρ’ ἀμνὸν φέρειν

κοινόν τε χρὴ κρατῆρα καὶ κυλιχνίδας.

καὶ Ἀλκαῖος ( fr. 41 B4 ) ἐν τῷ ..·

πίνωμεν· τί τὰ λύχν’ ὀμμένομεν; δάκτυλος ἁμέρα.

κὰδ δ’ ἄειρε κυλίχναις μεγάλαις, αιταποικιλλις.

οἶνον γὰρ Σεμέλας καὶ Διὸς υἱὸς λαθικαδέα

ἀνθρώποισιν ἔδωκ᾽. ἔγχεε κέρναις ἕνα καὶ δύο

πλέαις κὰκ κεφαλᾶς.

καὶ ἐν τῷ δεκάτῳ ( fr. 43 )·

λάταγες ποτέονται κυλιχνᾶν ἀπὸ Τηιᾶν,

ὡς διαφόρων γινομένων καὶ ἐν Τέῳ κυλίκων.

Φερεκράτης Κοριαννοῖ ( I 164 K )·

ἐκ τοῦ βαλανείου γὰρ δίεφθος ἔρχομαι,

ξηρὰν ἔχουσα τὴν φάρυγα. Β. δώσω πιεῖν.

Α. γλίσχρον γέ μοὐστὶ τὸ σίαλον νὴ τὼ θεώ.

Β. εἰ λάβω κυρισοι τὴν κυλίσκην; Α. μηδαμῶς

μικράν γε. κινεῖται γὰρ εὐθύς μοι χολή,

ἐξ οὗπερ ἔπιον ἐκ τοιαύτης φάρμακον.

εἰς τὴν ἐμὴν νῦν ἔγχεον τὴν μείζονα.

ὅτι δὲ μεγάλοις ποτηρίοις αἱ γυναῖκες ἐχρῶντο ὁ αὐτὸς εἴρηκε Φερεκράτης ἐν Τυραννίδι διὰ τούτων ( ib. 187 )·

εἶτ’ ἐκεραμεύσαντο τοῖς μὲν ἀνδράσιν ποτήρια

πλατέα, τοίχους οὐκ ἔχοντ᾽, ἀλλ’ αὐτὸ τοὔδαφος μόνον,

κοὐχὶ χωροῦντ’ οὐδὲ κόγχην, ἐμφερῆ γευστηρίοις·

σφίσι δέ γ᾽ αὐταῖσιν βαθείας κύλικας ὥσπερ ὁλκάδας

οἰναγωγούς, περιφερεῖς, λεπτάς, μέσας, γαστροιίδας,

οὐκ ἀβούλως, ἀλλὰ πόρρωθεν κατεσκευασμέναι

αὔθ’ ὅπως ἀνεκλογίστως πλεῖστος οἶνος ἐκποθῇ.

εἶθ’ ὅταν τὸν οἶνον αὐτὰς αἰτιώμεθ’ ἐκπιεῖν,

λοιδοροῦνται κὠμνύουσι μὴ ᾽κπιεῖν ἀλλ’ ἢ μίαν.

ἣ δὲ κρείττων ἡ μί’ ἐστὶ χιλίων ποτηρίων.

ΚΥΜΒΙΑ τὰ κοῖλα ποτήρια καὶ μικρὰ Σιμάριστος. Δωρόθεος δέ· ‘γένος ποτηρίων βαθέων τὰ κυμβία καὶ ὀρθῶν, πυθμένα μὴ ἐχόντων μηδὲ ὦτα.’ Πτολεμαῖος δὲ ὁ τοῦ Ἀριστονίκου τὰ κυφά. Νίκανδρος δ’ ὁ Θυατειρηνὸς τὸ χωρὶς ὠτίων ποτήριον ὠνομακέναι Θεόπομπον ἐν Μήδῳ ( I 741 K ). Φιλήμων Φάσματι ( II 502 K )·

ἐπεὶ δ’ ἡ Ῥόδη

κυμβίον ἀκράτου κατασέσειχ’ ὑμᾶς ἄνω.

Διονύσιος δ’ ὁ Σάμιος ἐν ἕκτῳ περὶ τοῦ Κύκλου ( FHG II 10 ) τὸ αὐτὸ οἴεται εἶναι κισσύβιον καὶ κυμβίον. φησὶ γὰρ ὡς Ὀδυσσεὺς πληρώσας κυμβίον ἀκράτου ὤρεξε τῷ Κύκλωπι. οὐκ ἔστι δὲ μικρὸν τὸ διδόμενον αὐτῷ κισσύβιον παρ’ Ὁμήρῳ ( Od. 9.346 )· οὐ γὰρ ἂν τρὶς πιὼν μέγιστος ὢν τὸ σῶμα ταχέως ἂν ὑπὸ τῆς μέθης κατηνέχθη. τοῦ κυμβίου μνημονεύει καὶ Δημοσθένης ἐν τῷ κατὰ Μειδίου ( 158 ) ἀκολουθεῖν αὐτῷ φάσκων ῥυτὰ καὶ κυμβία. καὶ πάλιν ἐν τῷ αὐτῷ ( 133 )· ‘ἐπ’ ἀστράβης δὲ ὀχούμενος ἐξ Ἀργούρας τῆς Εὐβοίας, χλανίδας δ’ ἐπ’ ὄχου καὶ κυμβία καὶ κάδους ἔχων, ὧν ἐπελαμβάνοντο οἱ πεντηκοστολόγοι.‘ καὶ ἐν τῷ κατὰ Εὐέργου καὶ Μνησιβούλου ( 58 ). φησὶ δὲ Δίδυμος ὁ γραμματικὸς ( p. 75 Schm ) ἐπίμηκες εἶναι τὸ ποτήριον καὶ στενὸν τῷ σχήματι, παρόμοιον πλοίῳ ὃ καλεῖται κύμβη. καὶ Ἀναξανδρίδης ἐν Ἀγροίκοις ( II 136 K )·

μεγάλ’ ἴσως ποτήρια

προπινόμενα καὶ μέστ’ ἀκράτου κυμβία

ἐκάρωσεν ὑμᾶς. Β. ἀνακεχαίτικεν μὲν οὖν.

Ἄλεξις Ἱππεῖ ( II 328 K )·

τά τε κυμβία

ἆρ᾽ ἦν πρόσωπ’ ἔχοντα χρυσᾶ παρθένων;

Β. νὴ τὸν Δί᾽, ἦν γάρ. Α. ὦ τάλαιν’ ἐγὼ κακῶν.

Ἐρατοσθένης δ’ ἐν τῇ πρὸς Ἀγήτορα τὸν Λάκωνα Ἐπιστολῇ ( p. 201 Bernh ) ὡς κυαθῶδες ἀγγεῖον τὸ κυμβίον παραδίδωσι γράφων οὕτως· ‘θαυμάζουσι δὲ οἱ αὐτοὶ καὶ πῶς κύαθον μὴ κεκτημένος, ἀλλὰ κυμβίον μόνον, φιάλην προσεκέκτητο. δοκεῖ δή μοι τὸ μὲν τῆς τῶν ἀνθρώπων χρείας ἕνεκα, τὸ δὲ τῆς τῶν θεῶν τιμῆς εἰς τὴν κτῆσιν παρειληφέναι. κυάθῳ μὲν οὖν οὐδὲν ἐχρῶντο τότε οὐδὲ κοτύλῃ. κρατῆρα γὰρ ἵστασαν τοῖς θεοῖς, οὐκ ἀργυροῦν οὐδὲ λιθοκόλλητον, ἀλλὰ γῆς Κωλιάδος γῆς. τοῦτον δ᾽ ὁσάκις ἐπί τι πληρώσαιεν, ἀποσπείσαντες τοῖς θεοῖς ἐκ τῆς φιάλης ᾠνοχόουν ἐφεξῆς, τὸν νεοκρᾶτα βάπτοντες τῷ κυμβίῳ, καθὰ καὶ νῦν παρ’ ὑμῖν ποιοῦσιν ἐν τοῖς φιδιτίοις. εἰ δέ ποτε πλεῖον πιεῖν βουληθεῖεν, προσπαρετίθεσαν τοὺς καλουμένους κοτύλους, κάλλιστα καὶ εὐποτώτατα ἐκπωμάτων. ἦσαν δὲ καὶ οὗτοι τῆς αὐτῆς κεραμείας.’ ὅταν δ’ Ἔφιππος ἐν Ἐφήβοις λέγῃ ( II 255 K )·

οὐ κύλικας ἐπὶ τὰ δεῖπνα Χαιρήμων φέρει,

οὐ κυμβίοισι πεπολέμηκ’ Εὐριπίδης,

οὐ τὸν τραγικὸν λέγει ποιητήν, ἀλλά τινα ὁμώνυμον αὐτῷ, ἤτοι φίλοινόν τινα ἢ αἰτίαν ἔχοντα οὐ χρηστήν, ὥς φησιν Ἀντίοχος ὁ Ἀλεξανδρεὺς ἐν τῷ περὶ τῶν ἐν τῇ μέσῃ κωμῳδίᾳ κωμῳδουμένων Ποιητῶν. τὸ γὰρ ἐπάγεσθαι κατὰ τὰς ἑστιάσεις κυμβία καὶ δοκεῖν τούτοις διαμάχεσθαι εἰς ἑκάτερα τείνει. μνημονεύει δ’ αὐτοῦ καὶ Ἀναξανδρίδης ἐν Νηρηίσιν ( ib. 146 )·

δὸς δὴ τὸν χόα

αὐτῷ σύ, Κῶμε, καὶ τὸ κυμβίον φέρων·

Εὐριπίδης τις σήμερον γενήσεται.

καὶ Ἔφιππος ἐν Ὁμοίοις ἢ Ὀβελιαφόροις ( ib. 259 )

Διονυσίου δὲ δράματ’ ἐκμαθεῖν δέοι

καὶ Δημοφῶντος, ἅττ’ ἐποίησεν εἰς Κότυν,

ῥήσεις τε κατὰ δεῖπνον Θεόδωρός μοι λέγοι,

Λάχητί τ’ οἰκήσαιμι τὴν ἑξῆς θύραν,

κυμβία τε παρέχοιμ’ ἑστιῶν Εὐριπίδῃ.

ὅτι δὲ καὶ πλοῖον ἡ κύμβη Σοφοκλῆς ἐν Ἀνδρομέδᾳ φησίν ( fr. 123 N )·

ἵπποισιν ἢ κύμβαισι ναυστολεῖς χθόνα;

κύββα ποτήριον Ἀπολλόδωρος Παφίους.

ΚΥΠΕΛΛΟΝ. τοῦτο πότερόν ἐστιν ταὐτὸν τῷ ἀλείσῳ καὶ τῷ δέπαι καὶ μόνον ὀνόματι διαλλάσσει —

τοὺς μὲν ἄρα χρυσέοισι κυπέλλοις υἷες Ἀχαιῶν

δειδέχατ’ ἄλλοθεν ἄλλος ἀνασταδόν ( Il. 9.670 ) —

ἢ διάφορος ἦν ὁ τύπος καὶ οὐχ ὥσπερ τὸ δέπας καὶ τὸ ἄλεισον ἀμφικύπελλον, οὕτω δὲ καὶ τοῦτο, κυφὸν δὲ μόνον; ἀπὸ γὰρ τῆς κυφότητος τὸ κύπελλον, ὥσπερ καὶ τὸ ἀμφικύπελλον, ἢ ὅτι παραπλήσιον ἦν ταῖς πέλλαις, συνηγμένον μᾶλλον εἰς τὴν κυφότητα· ἢ ἀμφικύπελλα οἷον ἀμφίκυρτα ἀπὸ τῶν ὤτων, διὰ τὸ τοιαῦτα εἶναι τῇ κατασκευῇ. φησὶ γὰρ καὶ ὁ ποιητής · Od. 23.10

ἦτοι ὃ καλὸν ἄλεισον ἀναιρήσεσθαι ἔμελλεν

χρύσεον ἄμφωτον.

Ἀντίμαχος δ’ ἐν εʹ Θηβαίδος ( fr. 20 )·

πᾶσιν δ’ ἡγεμόνεσσιν ἐποιχόμενοι κήρυκες

χρύσεα καλὰ κύπελλα τετυγμένα νωμήσαντο.

Σιληνὸς δέ φησι· ‘κύπελλα ἐκπώματα σκύφοις ὅμοια, ὡς καὶ Νίκανδρος ὁ Κολοφώνιος ( fr. 140 Sch ), ... ‘κύπελλα δ’ ἔνειμε συβώτης ( Od. 20.253 ).’ Εὔμολπος δὲ ποτηρίου γένος, ἀπὸ τοῦ κυφὸν εἶναι. Σιμάριστος δὲ τὸ δίωτον ποτήριον Κυπρίους, τὸ δὲ δίωτον καὶ τετράωτον Κρῆτας. Φιλητᾶς δὲ ( fr. 48 Bach ) Συρακοσίους κύπελλα καλεῖν τὰ τῆς μάζης καὶ τῶν ἄρτων ἐπὶ τῆς τραπέζης καταλείμματα.

ΚΥΜΒΗ. Φιλήμων ἐν ταῖς Ἀττικαῖς Φωναῖς κύλικος εἶδος. Ἀπολλόδωρος δ’ ἐν τῷ περὶ Ἐτυμολογιῶν Παφίους τὸ ποτήριον καλεῖν κύββα.

ΚΩΘΩΝ Λακωνικὸν ποτήριον, οὗ μνημονεύει Ξενοφῶν ἐν αʹ Κύρου Παιδείας ( c. 2, 8 ). Κριτίας δ’ ἐν Λακεδαιμονίων Πολιτείᾳ γράφει οὕτως ( FHG II 68 )· ‘χωρὶς δὲ τούτων τὰ σμικρότατα ἐς τὴν δίαιταν, ὑποδήματα ἄριστα Λακωνικὰ καὶ ἱμάτια φορεῖν ἥδιστα καὶ χρησιμώτατα· κώθων Λακωνικός, ἔκπωμα ἐπιτηδειότατον εἰς στρατείαν καὶ εὐφορώτατον ἐν γυλιῷ. οὗ δὲ ἕνεκα στρατιωτικόν, πολλάκις ἀνάγκη ὕδωρ πίνειν οὐ καθαρόν. πρῶτον μὲν οὖν τὸ μὴ λίαν κατάδηλον εἶναι τὸ πόμα· εἶτα ἄμβωνας ὁ κώθων ἔχων ὑπολείπει τὸ οὐ καθαρὸν ἐν αὑτῷ.’ καὶ Πολέμων δ’ ἐν τῇ .. τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονον, ὅτι κεραμέοις ἀγγείοις ἐχρῶντο οἱ Λακεδαιμόνιοι γράφει οὕτως ( fr. 61 Pr )· ‘ἀλλὰ μὴν ὅτι ἀρχαικὸν ἦν τὸ τοιοῦτον δὲ τῆς ἀγωγῆς γένος .... ὃ καὶ νῦν δρᾶται παρά τισι τῶν Ἑλλήνων· ἐν Ἄργει μὲν ἐν ταῖς δημοσίαις θοίναις, ἐν Λακεδαίμονι δὲ κατὰ τὰς ἑορτάς, ἔν τε τοῖς ἐπινικίοις καὶ τοῖς γάμοις τῶν παρθένων, πίνουσιν ἐκ κεραμέων ποτηρίων· ἐν δὲ τοῖς ἄλλοις συμποσίοις καὶ φιδιτίοις ἐν πιθάκναις ...’ μνημονεύει αὐτοῦ καὶ Ἀρχίλοχος ἐν Ἐλεγείοις ὡς ποτηρίου οὕτως ( fr. 4 B4 )·

ἀλλ’ ἄγε σὺν κώθωνι θοῆς διὰ σέλματα νηὸς

φοίτα καὶ κοίλων πώματ’ ἄφελκε κάδων,

ἄγρει δ’ οἶνον ἐρυθρὸν ἀπὸ τρυγός· οὐδὲ γὰρ ἡμεῖς

νήφειν ἐν φυλακῇ τῇδε δυνησόμεθα,

ὡς τῆς κύλικος λεγομένης κώθωνος. Ἀριστοφάνης Ἱππεῦσιν ( 599 )·

εἰς τὰς ἱππαγωγοὺς εἰσεπήδων ἀνδρικῶς

πριάμενοι κώθωνας, οἳ δὲ σκόροδα καὶ κρόμμυα.

Ἡνίοχος Γοργόσι ( II 431 K )·

πιεῖν πιεῖν τις ἐγχείτω λαβὼν

πυριγενῆ κυκλοτερῆ βραχύωτον παχύστομον

κώθωνα παῖδα φάρυγος.

Θεόπομπος Στρατιώτισιν ( I 747 K )·

ἐγὼ γὰρ ἂν κώθωνος ἐκ στρεψαύχενος

πίοιμι τὸν τράχηλον ἀνακεκλασμένη;

Ἄλεξις Ἐρίθοις ( II 363 K )·

εἶτα τετρακότυλον ἐπεσόβει κώθωνά μοι,

παλαιὸν οἴκων κτῆμα ( Eur. Med. 48 ).

ἀπὸ δὲ τοῦ ποτηρίου τούτου καὶ ἀκρατοκώθωνας καλοῦσι τοὺς πλέονα ἄκρατον σπῶντας, ὡς Ὑπερείδης ἐν τῷ κατὰ Δημοσθένους ( p. 23 ed. Bl ). Καλλίξεινος δ’ ἐν τετάρτῳ περὶ Ἀλεξανδρείας ἀναγράφων τὴν τοῦ Φιλαδέλφου πομπὴν καὶ καταλέγων πολλὰ ἐκπώματα γράφει καὶ τάδε ( cf. V p. 199 f )· ‘κώθωνες διμέτρητοι βʹ.’ —

περὶ δὲ τοῦ κωθωνίζεσθαι καὶ ὅτι χρήσιμός ἐστι διὰ χρόνου ὁ κωθωνισμὸς Μνησίθεος ὁ Ἀθηναῖος ἰατρὸς ἐν τῇ περὶ Κωθωνισμοῦ ἐπιστολῇ φησιν οὕτως· ‘συμβαίνει τοὺς μὲν πολὺν ἄκρατον ἐν ταῖς συνουσίαις πίνοντας μεγάλα βλάπτεσθαι καὶ τὸ σῶμα καὶ τὴν ψυχήν. τὸ μέντοι κωθωνίζεσθαι διά τινων ἡμερῶν δοκεῖ μοι ποιεῖν τινα καὶ τοῦ σώματος κάθαρσιν καὶ τῆς ψυχῆς ἄνεσιν. γίγνονται γάρ τινες ἡμῖν ἐκ τῶν καθ᾽ ἡμέραν συμποσίων ἐπιπόλαιοι δριμύτητες· ταύταις οὖν ἐστι τῶν μὲν πόρων οἰκειότατος ὁ διὰ τῆς οὐρήσεως, τῶν δὲ καθάρσεων ἡ διὰ τῶν κωθωνισμῶν πρέπει μάλιστα. κατανίζεται γὰρ τὸ σῶμα τοῖς οἴνοις· ὑγρὸν γὰρ καὶ θερμὸν ὁ οἶνος· τὸ δὲ ἀφ’ ἡμῶν διηθούμενον οὖρόν ἐστιν δριμύ. τὰ γοῦν ἱμάτια τούτῳ χρώμενοι ῥύμματι πλύνουσιν οἱ γναφεῖς. τρία δὲ παραφύλαττε ὅταν κωθωνίζῃ· μὴ πονηρὸν οἶνον πίνειν μηδὲ ἄκρατον μηδὲ τραγηματίζεσθαι ἐν τοῖς κωθωνισμοῖς. ὅταν δ’ ἱκανῶς ἔχῃς ἤδη, μὴ κοιμῶ πρὶν ἂν ἐμέσῃς πλέον ἢ ἔλαττον. εἶτα ἐὰν μὲν ἐμέσῃς ἱκανῶς, ἀναπαύου μικρὸν περιχεάμενος· ἐὰν δὲ μὴ δυνηθῇς ἱκανῶς κενῶσαι σαυτόν, πλείονι χρῆσαι τῷ λουτρῷ καὶ εἰς τὴν πύελον κατακλίθητι σφόδρα εἰς θερμὸν ὕδωρ.’ — Πολέμων δ’ ἐν πέμπτῳ τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονόν φησι ( fr. 60 Pr )· ‘Διόνυσος τέλειος καθήμενος ἐπὶ πέτρας· ἐξ εὐωνύμων δ’ αὐτοῦ Σάτυρος φαλακρός, ἐν τῇ δεξιᾷ κώθωνα μόνωτον ῥαβδωτὸν κρατῶν.’

ΛΑΒΡΩΝΙΑ ἐκπώματος Περσικοῦ εἶδος ἀπὸ τῆς ἐν τῷ πίνειν λαβρότητος ὠνομασμένον. πλατὺ δ’ ἐστὶ τῇ κατασκευῇ καὶ μέγα· ἔχει δὲ καὶ ὦτα μεγάλα. Μένανδρος Ἁλιεῖ ( fr. 24 K )·

εὐποροῦμεν, οὐδὲ μετρίως· ἐκ Κυίνδων χρυσίον,

Περσικαὶ στολαὶ δ’ ἐκεῖναι πορφυρᾶ τε στρώματα

ἔνδον ἔστ᾽, ἄνδρες, ποτηρίδια τορεύματα

κἀκτυπωμάτων πρόσωπα, τραγέλαφοι, λαβρώνια.

ἐν δὲ Φιλαδέλφοις ( fr. 503 K )·

ἤδη δ’ ἐπιχύσεις διάλιθοι, λαβρώνιοι,

Πέρσαι δ’ ἔχοντες μυιοσόβας ἑστήκεσαν.

Ἵππαρχος δ’ ἐν Θαίδι ( III 273 K )·

ὁ λαβρώνιος δ’ ἔσθ’ οὗτος ὄρνις; Β. Ἡράκλεις,

ποτήριον χρυσοῦς διακοσίους ἄγον.

Α. ὢ περιβοήτου, φιλτάτη, λαβρωνίου.

Δίφιλος Τιθραύστῃ καὶ ἄλλα γένη καταλέγων ποτηρίων φησί ( II 568 K )·

πρίστις, τραγέλαφος, βατιάκη, λαβρώνιος.

ἀνδραποδιον δὴ ταῦθ᾽, ὁρᾷς, ἥκιστά γε,

ἐκπωμάτων δ’ ὀνόματα. Β. πρὸς τῆς Ἑστίας.

Α. ὁ λαβρώνιος χρυσῶν δέ, παῖδες, εἴκοσι.

Δίδυμος δ’ ὅμοιον εἶναί φησιν ( p. 75 Schm ) αὐτὸ βομβυλιῷ ἢ βατιακίῳ.

ΛΑΚΑΙΝΑΙ κυλίκων εἶδος οὕτως λεγόμενον ἢ ἀπὸ τοῦ κεράμου, ὡς τὰ Ἀττικὰ σκεύη, ἢ ἀπὸ τοῦ σχήματος ἐπιχωριάσαντος ἐκεῖ, ὥσπερ .... αἱ Θηρίκλειαι λέγονται. Ἀριστοφάνης Δαιταλεῦσι ( I 446 K )·

Συβαρίτιδάς τ’ εὐωχίας, καὶ Χῖον ἐκ Λακαινᾶν

κυλίκων μέθυ ἡδέως καὶ φίλως.

ΛΕΠΑΣΤΗ. οἳ μὲν ὀξύνουσι τὴν τελευταίαν, ὡς καλή, οἳ δὲ παροξύνουσιν, ὡς μεγάλη. τοῦτο δὲ τὸ ποτήριον ὠνομάσθη ἀπὸ τῶν εἰς τὰς μέθας καὶ τὰς ἀσωτίας πολλὰ ἀναλισκόντων, οὓς λαφύκτας καλοῦμεν. κύλικες δ’ ἦσαν μεγάλαι. Ἀριστοφάνης Εἰρήνῃ ( 916 )

τί δῆτ’ ἂν εἰ πίοις οἴνου κύλικα λεπαστήν;

ἀφ’ ἧς ἔστι λάψαι, τουτέστιν ἁθρόως πιεῖν, κατεναντίον τῷ λεγομένῳ βομβυλιῷ. φησὶν γάρ που ὁ αὐτός ( I 544 K )·

τὸ δ’ αἷμα λέλαφας τοὐμόν, ὦναξ δέσποτα,

οἷον ἅθρουν μ’ ἐξέπιες. ἐν δὲ Γηρυτάδῃ ( I 432 K )·

ἦν δὲ

τὸ πρᾶγμ’ ἑορτή. περιέφερεν δ’ ἐν κύκλῳ λεπαστὴν

ἡμῖν ταχὺ προσφέρων παῖς ἐνέχει τε σφόδρα κυανοβενθῆ,

τὸ βάθος παρίστησιν ὁ κωμικὸς τοῦ ποτηρίου. Ἀντιφάνης δὲ ἐν Ἀσκληπιῷ ( II 28 K )·

τὴν δὲ γραῦν τὴν ἀσθενοῦσαν πάνυ πάλαι, τὴν βρυτικήν,

ῥίζιον τρίψας τι μικρὸν δελεάσας τε γεννικῇ

τὸ μέγεθος κοίλῃ λεπαστῇ, τοῦτ’ ἐποίησεν ἐκπιεῖν.

Φιλύλλιος Αὔγῃ ( I 783 K )·

πάντα γὰρ ἦν

μέστ’ ἀνδρῶν καὶ μειρακίων

πινόντων· ὁμοῦ δ’ ἄλλων

γρᾴδι’ ἦν μεγάλαισιν οἴνου χαίροντα λεπασταῖς.

Θεόπομπος Παμφίλῃ ( I 744 K )·

σπόγγος, λεκάνη, πτερόν, λεπαστὴ πάνυ πυκνή,

ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος

τέττιξ κελαδεῖ.

καὶ ἐν Μήδῳ ( ib. 740 )·

ὥς ποτ’ ἐκήλησεν Καλλίστρατος υἷας Ἀχαιῶν,

κέρμα φίλον διαδούς, ὅτε συμμαχίαν ἐρέεινεν·

οἶον δ’ οὐ κήλησε δέμας λεπτὸν Ῥαδάμανθυν

Λύσανδρον κώθωνι, πρὶν αὐτῷ δῶκε λεπαστήν.

Ἀμερίας δέ φησι τὴν οἰνοχόην λεπαστὴν καλεῖσθαι. Ἀριστοφάνης δὲ ( p. 220 N ) καὶ Ἀπολλόδωρος γένος εἶναι κύλικος. Φερεκράτης Κραπατάλλοις ( I 171 K )·

τῶν θεατῶν δ’ ὅστις ἂν

διψῇ, λεπαστὴν λαψάμενος μεστὴν ἐκχαρυβδίσαι.

Νίκανδρος δ’ ὁ Κολοφώνιός φησιν ( fr. 142 Schn ) Δόλοπας οὕτω καλεῖν τὴν κύλικα. Λυκόφρων δ᾽ ἐν τῷ θʹ περὶ Κωμῳδίας ( fr. 85 Strecker ) παραθέμενος τὰ Φερεκράτους καὶ αὐτὸς εἶναί φησι γένος κύλικος τὴν λεπαστήν. Μόσχος δ’ ἐν ἐξηγήσει Ῥοδιακῶν Λέξεων κεραμεοῦν ἀγγεῖόν φησιν αὐτὸ εἶναι, ἐοικὸς ταῖς λεγομέναις πτωματίσιν, ἐκπεταλώτερον δέ. Ἀρτεμίδωρος δ’ ὁ Ἀριστοφάνειος ποτήριον ποιόν. Ἀπολλοφάνης δὲ Κρησί ( I 799 K )·

καὶ λεπαστά μ’ ἁδύοινος εὐφρανεῖ δι’ ἡμέρας.

Θεόπομπος Παμφίλῃ ( ib. 744 )·

λεπαστὴ μάλα συχνή,

ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος

περίστατον βοῶσα τὴν κώμην ποεῖ.

Νίκανδρος δ’ ὁ Θυατειρηνὸς ‘κύλιξ, φησί, μείζων,’ παρατιθέμενος Τηλεκλείδου ἐκ Πρυτάνεων ( I 215 K )·

καὶ μελιχρὸν οἶνον ἕλκειν

ἐξ ἡδυπνόου λεπαστῆς.

Ἕρμιππος Μοίραις ( ib. 236 )·

ἂν ἐγὼ πάθω τι τήνδε τὴν λεπαστὴν ἐκπιών,

τῷ Διονύσῳ πάντα τἀμαυτοῦ δίδωμι χρήματα.

ΛΟΙΒΑΣΙΟΝ κύλιξ, ὥς φησι Κλείταρχος καὶ Νίκανδρος ὁ Θυατειρηνός .... ᾧ τὸ ἔλαιον ἐπισπένδουσι τοῖς ἱεροῖς, σπονδεῖον δὲ ᾧ τὸν οἶνον, καλεῖσθαι λέγων καὶ λοιβίδας τὰ σπονδεῖα ὑπὸ Ἀντιμάχου τοῦ Κολοφωνίου.

ΛΕΣΒΙΟΝ ὅτι ποτηρίου εἶδος, Ἡδύλος παρίστησιν ἐν Ἐπιγράμμασιν οὑτωσὶ λέγων·

ἡ διαπινομένη Καλλίστιον ἀνδράσι, θαῦμα

κοὐ ψευδές, νῆστις τρεῖς χόας ἐξέπιεν·

ἧς τόδε σοί, Παφίη, ζωραῖς μύρρῃσι θυωθὲν

κεῖται πορφυρέης Λέσβιον ἐξ ὑέλου.

ἣν σὺ σάου πάντως, ὡς καὶ πάντων ἀπ᾽ ἐκείνης

σοὶ τοῖχοι γλυκερῶν σῦλα φέρωσι πόθων.

ΛΟΥΤΗΡΙΟΝ. Ἐπιγένης Μνηματίῳ ἐν τῷ τῶν ποτηρίων καταλόγῳ φησί ( II 418 K )·

κρατῆρες, κάδοι,

ὁλκεῖα, κρουνεῖ᾽. Β. ἔστι γὰρ κρουνεῖα; Α. ναί.

λουτήρι’ — ἀλλὰ τί καθ’ ἕκαστα δεῖ λέγειν;

ὄψει γὰρ αὐτός.

ΛΥΚΙΟΥΡΓΕΙΣ. φιάλαι τινὲς οὕτως καλοῦνται ἀπὸ Λύκωνος τοῦ κατεσκευασμένου, ὡς καὶ Κονώνειοι αἱ ὑπὸ Κόνωνος ποιηθεῖσαι. μνημονεύει τοῦ Λύκωνος Δημοσθένης ἐν τῷ περὶ τοῦ στεφάνου κἀν τῷ πρὸς Τιμόθεον ὑπὲρ χρέως λέγων οὕτως ( 31 )· ‘φιάλας Λυκιουργεῖς δύο.’ [ἐν δὲ τῷ πρὸς Τιμόθεον γράφει· ‘δίδωσιν ἀποθεῖναι τῷ Φορμίωνι μετὰ τῶν χρημάτων καὶ ἄλλας φιάλας Λυκιουργεῖς δύο.’ Ἡρόδοτος δ’ ἐν ζʹ ( c. 76 ) ‘προβόλους δύο Λυκιουργίδας ἡμιεργέας’, ὅτι ἀκόντιά ἐστι πρὸς λύκων θήραν ἐπιτήδεια ἢ ἐν Λυκίᾳ εἰργασμένα.] ὅπερ ἐξηγούμενος Δίδυμος ὁ γραμματικὸς ( p. 314 Schm ) τὰς ὑπὸ Λυκίου φησὶ κατεσκευασμένας. ἦν δὲ οὗτος τὸ γένος Βοιώτιος ἐξ Ἐλευθερῶν, υἱὸς Μύρωνος τοῦ ἀνδριαντοποιοῦ, ὡς Πολέμων φησὶν ἐν αʹ περὶ Ἀκροπόλεως ( fr. 2 Pr ). ἀγνοεῖ δ’ ὁ γραμματικὸς ὅτι τὸν τοιοῦτον σχηματισμὸν ἀπὸ κυρίων ὀνομάτων οὐκ ἄν τις εὕροι γινόμενον, ἀλλ’ ἀπὸ πόλεων ἢ ἐθνῶν. Ἀριστοφάνης τε γὰρ ἐν Εἰρήνῃ φησί ( 143 )·

τὸ δὲ πλοῖον ἔσται Ναξιουργὴς κάνθαρος.

Κριτίας τε ἐν τῇ Λακεδαιμονίων Πολιτείᾳ ( FHG II 69 )· ‘κλίνη Μιλησιουργὴς καὶ δίφρος Μιλησιουργής, κλίνη Χιουργὴς καὶ τράπεζα Ῥηνιοεργής.’ Ἡρόδοτός τε ἐν τῇ ἑβδόμῃ φησί ( c. 76 )· ‘προβόλους δύο Λυκοεργέας.’ μήποτ’ οὖν καὶ παρὰ τῷ Ἡροδότῳ ὡς καὶ παρὰ τῷ Δημοσθένει γραπτέον Λυκιοεργέας, ἵν’ ἀκούηται τὰ ἐν Λυκίᾳ εἰργασμένα.

ΜΕΛΗ. οὕτω καλεῖταί τινα ποτήρια, ὧν μνημονεύει Ἀνάξιππος ἐν Φρέατι λέγων οὕτως ( III 301 K )

σὺ δὲ τὴν μέλην, Συρίσκε, ταυτηνὶ λαβὼν

ἔνεγκον ἐπὶ τὸ μνῆμ’ ἐκείνῃ, μανθάνεις;

καὶ κατάχεον.

ΜΕΤΑΝΙΠΤΡΟΝ ἡ μετὰ τὸ δεῖπνον ἐπὴν ἀπονίψωνται διδομένη κύλιξ. Ἀντιφάνης Λαμπάδι ( II 68 K )·

Δαίμονος

Ἀγαθοῦ μετάνιπτρον, ἐντραγεῖν, σπονδή, κρότος.

Δίφιλος Σαπφοῖ ( II 564 K )·

Ἀρχίλοχε, δέξαι τήνδε τὴν μετανιπτρίδα

μεστὴν Διὸς σωτῆρος, ἀγαθοῦ δαίμονος.

ἔνιοι δὲ τὴν μετὰ τὸ νίψασθαι πόσιν, ὡς Σέλευκος ἐν Γλώσσαις. Καλλίας δ’ ἐν Κύκλωψι ( I 695 K )·

καὶ δέξαι τηνδὶ μετανιπτρίδα τῆς Ὑγιείας.

Φιλέταιρος Ἀσκληπιῷ ( II 230 K )·

ἐνέσεισε μεστὴν ἴσον ἴσῳ μετανιπτρίδα

μεγάλην, ἐπειπὼν τῆς Ὑγιείας τοὔνομα.

Φιλόξενος δ’ ὁ διθυραμβοποιὸς ἐν τῷ ἐπιγραφομένῳ Δείπνῳ μετὰ τὸ ἀπονίψασθαι τὰς χεῖρας προπίνων τινί φησι ( fr. 4 B )·

σὺ δὲ τάνδε Βακχία

εὔδροσον πλήρη μετανιπτρίδα δέξαι.

πραύ τί τοι Βρόμιος γάνος τόδε δοὺς ἐπὶ τέρψιν

πάντας ἄγει.

Ἀντιφάνης Λαμπάδι ( II 68 K )·

τράπεζα φυστημινεις, ἅμα δ’ ἦν Δαίμονος

Ἀγαθοῦ μετάνιπτρον.

Νικόστρατος Ἀντερώσῃ ( ib. 220 )·

μετανιπτρίδ’ αὐτῷ τῆς Ὑγιείας ἔγχεον.

ΜΑΣΤΟΣ. Ἀπολλόδωρος ὁ Κυρηναῖος, ὡς Πάμφιλός φησι, Παφίους τὸ ποτήριον οὕτως καλεῖν.

ΜΑΘΑΛΙΔΑΣ Βλαῖσος ἐν Σατούρνῳ φησίν·

ἑπτὰ μαθαλίδας

ἐπίχε’ ἡμῖν τῶ γλυκυτάτω.

Πάμφιλος δέ φησι· ‘μήποτε ἐκπώματός ἐστιν εἶδος, ἢ μέτρον οἷον κύαθος.’ Διόδωρος δὲ κύλικα ἀποδίδωσι.

ΜΑΝΗΣ ποτηρίου εἶδος. Νίκων Κιθαρῳδῷ ( III 389 K )·

καὶ πάνυ τις εὐκαίρως ‘προπίνω, φησί, σοί,

πατριῶτα.’ μάνην δ’ εἶχε κεραμεοῦν ἁδρόν,

χωροῦντα κοτύλας πέντ’ ἴσως. ἐδεξάμην.

παρέθετο τὰ ἰαμβεῖα καὶ Δίδυμος ( p. 73sq Schm ) καὶ Πάμφιλος. καλεῖται δὲ μάνης καὶ τὸ ἐπὶ τοῦ κοττάβου ἐφεστηκός, ἐφ’ οὗ τὰς λάταγας ἐν παιδιᾷ ἔπεμπον· ὅπερ ὁ Σοφοκλῆς ἐν Σαλμωνεῖ χάλκειον ἔφη κάρα, λέγων οὕτως ( fr. 494 N )·

τάδ’ ἐστὶ κνισμὸς καὶ φιλημάτων ψόφος·

τῷ καλλικοτταβοῦντι νικητήρια

τίθημι καὶ βαλόντι χάλκειον κάρα.

Ἀντιφάνης Ἀφροδίτης Γοναῖς ( II 33 K )·

ἐγὼ ᾽πιδείξω καθ’ ἕν· ὃς ἂν τὸν κότταβον

ἀφεὶς ἐπὶ τὴν πλάστιγγα ποιήσῃ πεσεῖν —

Β. πλάστιγγα; ποίαν; τοῦτο τοὐπικείμενον

ἄνω τὸ μικρόν, τὸ πινακίσκιον λέγεις;

Α. τοῦτ’ ἐστὶ πλάστιγξ — οὗτος ὁ κρατῶν γίνεται.

Β. πῶς δ’ εἴσεταί τις τοῦτ᾽; Α. ἐὰν τύχῃ μόνον

αὐτῆς, ἐπὶ τὸν μάνην πεσεῖται καὶ ψόφος

ἔσται πάνυ πολύς. Β. πρὸς θεῶν, τῷ κοττάβῳ

πρόσεστι καὶ Μάνης τις ὥσπερ οἰκέτης;

Ἕρμιππος Μοίραις ( I 237 fr. 47, 5 K )

ῥάβδον δ’ ὄψει, φησί, τὴν κοτταβικὴν

ἐν τοῖς ἀχύροισι κυλινδομένην,

μάνης δ’ οὐδὲν λατάγων ἀίει·

τὴν δὲ τάλαιναν πλάστιγγ’ ἂν ἴδοις

παρὰ τὸν στροφέα τῆς κηπαίας

ἐν τοῖσι κορήμασιν οὖσαν.

ΝΕΣΤΟΡΙΣ. περὶ τῆς ἰδέας τοῦ Νέστορος ποτηρίου φησὶν ὁ ποιητής· Il. 11.632

πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός,

χρυσείοις ἥλοισι πεπαρμένον· οὔατα δ’ αὐτοῦ

τέσσαρ’ ἔσαν, δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον

χρύσειαι νεμέθοντο δύο δ’ ὑπὸ πυθμένες ἦσαν.

ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης

πλεῖον ἐόν· Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν.

ἐν τούτοις ζητεῖται πρῶτον μὲν τί ποτ’ ἐστὶ τὸ χρυσείοις ἥλοισι πεπαρμένον, ἔπειτα τί τὸ οὔατα δ’ αὐτοῦ τέσσαρ’ ἔσαν. τὰ γὰρ ἄλλα ποτήριά φησιν ὁ Μυρλεανὸς Ἀσκληπιάδης ἐν τῷ περὶ τῆς Νεστορίδος δύο ὦτα ἔχειν. πελειάδας δὲ πῶς ἄν τις ὑπόθοιτο νεμομένας περὶ ἕκαστον τῶν ὤτων; πῶς δὲ καὶ λέγει δύο πυθμένας εἶναι τοῦ ποτηρίου; ἰδίως δὲ καὶ τοῦτο λέγεται ὅτι οἱ μὲν ἄλλοι μογοῦντες ἐβάσταζον τὸ ποτήριον, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν. ταῦτα προθέμενος ὁ Ἀσκληπιάδης ζητεῖ περὶ τῶν ἥλων, πῶς πεπαρμένους αὐτοὺς δεῖ δέχεσθαι. οἳ μὲν οὖν λέγουσιν ἔξωθεν δεῖν ἐμπείρεσθαι τοὺς χρυσοῦς ἥλους τῷ ἀργυρῷ ἐκπώματι κατὰ τὸν τῆς ἐμπαιστικῆς τέχνης λόγον, ὡς καὶ ἐπὶ τοῦ Ἀχιλλέως σκήπτρου· Il. 1.245

ὣς φάτο χωόμενος, ποτὶ δὲ σκῆπτρον βάλε γαίῃ

χρυσείοις ἥλοισι πεπαρμένον.

ἐμφαίνεται γὰρ ὡς τῶν ἥλων ἐμπεπερονημένων καθάπερ ἐπὶ τῶν ῥοπάλων. καὶ ἐπὶ τοῦ ξίφους τοῦ Ἀγαμέμνονος· Il. 11.29

ἀμφὶ δ’ ἄρ’ ὤμοισιν βάλετο ξίφος· ἐν δέ οἱ ἧλοι

χρύσειοι πάμφαινον· ἀτὰρ περὶ κουλεὸν ἦεν

ἀργύρεον.

Ἀπελλῆς μὲν οὖν ὁ τορευτὴς ἐπεδείκνυεν, φησίν, ἡμῖν ἔν τισι Κορινθιακοῖς ἔργοις τὴν τῶν ἥλων θέσιν. ἐξοχὴ δ’ ἦν ὀλίγη τοῖς κολαπτῆρσιν ἐπηρμένη καὶ οἱονεὶ κεφαλίδας ἥλων ἀποτελοῦσα. πεπάρθαι δὲ λέγεται τοὺς ἥλους ὑπὸ τοῦ ποιητοῦ οὐχ ὅτι ἔξωθεν πρόσκεινται καὶ πεπαρμένοι εἰσίν, ἀλλ’ ὅτι ἐμπεπαρμένοις ἐοίκασιν ἔξω τε ὀλίγῳ προὔχουσι, μετέωροι τῆς ἄλλης ἐπιφανείας ὄντες.

καὶ περὶ τῶν ὤτων οὕτως διορίζονται, ὅτι εἶχεν μὲν δύο ὦτα ἄνω, καθότι καὶ τἄλλα ποτήρια, ἄλλα δὲ δύο κατὰ τὸ κύρτωμα μέσον ἐξ ἀμφοῖν τοῖν μεροῖν μικρά, παρόμοια ταῖς Κορινθιακαῖς ὑδρίαις. ὁ δὲ Ἀπελλῆς ἐντέχνως ἄγαν ὑπέδειξε τὴν τῶν τεσσάρων ὤτων σχέσιν ἔχουσαν ὧδε. ἐκ μιᾶς οἱονεὶ ῥίζης, ἥτις τῷ πυθμένι προσκυρεῖ, καθ’ ἑκάτερον τὸ οὖς διασχιδεῖς εἰσι ῥάβδοι ἐπ’ ἀμφοῖν, οὐ πολὺ ἀπ’ ἀλλήλων διεστῶσαι διάστημα. αὗται μέχρι τοῦ χείλους διήκουσαι τοῦ ποτηρίου καὶ μικρὸν ἔτι μετεωριζόμεναι κατὰ μὲν τὴν ἀπόστασιν τοῦ ἀγγείου φυλάττουσι τὴν διάσχισιν, κατὰ δὲ τὸ ἀπολῆγον πρὸς τὴν τοῦ χείλους ἔρεισιν πάλιν συμφυεῖς εἰσιν. καὶ γίνεται τὸν τρόπον τοῦτον τέτταρα ὦτα. τοῦτο δὲ οὐκ ἐπὶ πάντων, ἀλλ’ ἐπ’ ἐνίων ποτηρίων τὸ εἶδος τῆς κατασκευῆς θεωρεῖται, μάλιστα δὲ τῶν λεγομένων Σελευκίδων. τὸ δ’ ἐπὶ τῶν δυεῖν πυθμένων ζητούμενον, πῶς λέγεται τὸ δύο δ’ ὑπὸ πυθμένες ἦσαν, διαλύουσιν οὕτως τινές. τῶν ποτηρίων τινὰ μὲν ἕνα πυθμένα ἔχειν τὸν φυσικὸν καὶ συγκεχαλκευμένον τῷ ὅλῳ ποτηρίῳ, καθότι τὰ λεγόμενα κυμβία καὶ τὰς φιάλας καὶ εἴ τι φιαλῶδές ἐστι τὴν ἰδέαν· τινὰ δὲ δύο, ὥσπερ τὰ ᾠοσκύφια καὶ τὰ κανθάρια καὶ τὰς Σελευκίδας καὶ τὰ καρχήσια καὶ τὰ τούτοις ὅμοια· ἕνα μὲν γὰρ εἶναι πυθμένα τὸν κατὰ τὸ κύτος συγκεχαλκευμένον ὅλῳ τῷ ἀγγείῳ, ἕτερον δὲ τὸν πρόσθετον, ἀπὸ ὀξέος ἀρχόμενον, καταλήγοντα δ’ εἰς πλατύτερον, ἐφ’ οὗ ἵσταται τὸ ποτήριον. καὶ τὸ τοῦ Νέστορος οὖν δέπας φασὶν εἶναι τοιοῦτον. δύναται δὲ καὶ δύο πυθμένας ὑποτίθεσθαι, τὸν μὲν οἷον τοῦ ποτηρίου φέροντα τὸν ὅλον ὄγκον καὶ κατὰ μείζονα κυκλοειδῆ περιγραφὴν ἔξαρσιν ἔχοντα τοῦ ὕψους σύμμετρον, τὸν δὲ κατ’ ἐλάττω κύκλον συνεχόμενον ἐν τῷ μείζονι, καθ’ ὅσον συννεύειν συμβέβηκεν εἰς ὀξὺ τὸν φυσικὸν τοῦ ποτηρίου πυθμένα, ὥστε ὑπὸ δυοῖν πυθμένοιν φέρεσθαι τὸ ἔκπωμα. Διονύσιος δὲ ὁ Θρᾲξ ἐν Ῥόδῳ λέγεται τὴν Νεστορίδα κατασκευάσαι τῶν μαθητῶν αὐτῷ συνενεγκάντων τἀργύριον· ὅπερ Προμαθίδας ὁ Ἡρακλεώτης ἐξηγούμενος τὴν κατὰ τὸν Διονύσιον διάταξίν φησιν σκύφον εἶναι παρακειμένως ἔχοντα τὰ ὦτα, καθάπερ αἱ δίπρῳροι τῶν νεῶν, περὶ δὲ τὰ ὦτα τὰς περιστεράς· ὡσπερεὶ δέ τινα ῥοπάλια δύο ὑποκεῖσθαι τῷ ποτηρίῳ πλάγια διὰ μήκους· ταῦτα δ’ εἶναι τοὺς δύο πυθμένας. ὁποῖόν τι καὶ νῦν ἔστιν ἰδεῖν ἐν Καπύῃ πόλει τῆς Καμπανίας ἀνακείμενον τῇ Ἀρτέμιδι ποτήριον, ὅπερ λέγουσιν ἐκεῖνοι Νέστορος γεγονέναι· ἐστὶ δὲ ἀργύρεον, χρυσοῖς γράμμασιν ἐντετυπωμένα ἔχον τὰ Ὁμηρικὰ ἔπη.

‘ἐγὼ δέ, φησὶν ὁ Μυρλεανός, τάδε λέγω περὶ τοῦ ποτηρίου. οἱ παλαιοὶ καὶ τὰ περὶ τὴν ἥμερον τροφὴν πρῶτοι διαταξάμενοι τοῖς ἀνθρώποις, πειθόμενοι τὸν κόσμον εἶναι σφαιροειδῆ, λαμβάνοντες ἔκ τε τοῦ ἡλίου καὶ τῆς σελήνης τοῦ σχήματος ἐναργεῖς τὰς φαντασίας, καὶ τὰ περὶ τὴν ἀίδιον τροφὴν τῷ περιέχοντι κατὰ τὴν ἰδέαν τοῦ σχήματος ἀφομοιοῦν εἶναι δίκαιον ἐνόμιζον. διὸ τὴν τράπεζαν κυκλοειδῆ κατεσκευάσαντο καὶ τοὺς τρίποδας τοὺς τοῖς θεοῖς καθαγιζομένους, φθόεις κυκλοτερεῖς καὶ ἀστέρας ἔχοντας, οὓς καὶ καλοῦσι σελήνας. καὶ τὸν ἄρτον δ’ ἐκάλεσαν ὅτι τῶν σχημάτων ὁ κύκλος ἀπήρτισται καὶ ἔστι τέλειος. καὶ τὸ ποτήριον οὖν τὸ δεχόμενον τὴν ὑγρὰν τροφὴν κυκλοτερὲς ἐποίησαν κατὰ μίμημα τοῦ κόσμου. τὸ δὲ τοῦ Νέστορος καὶ ἰδιαίτερόν ἐστιν. ἔχει γὰρ καὶ ἀστέρας, οὓς ἥλοις ὁ ποιητὴς ἀπεικάζει διὰ τὸ τοὺς ἀστέρας περιφερεῖς εἶναι τοῖς ἥλοις ὁμοίως καὶ ὥσπερ ἐμπεπηγέναι τῷ οὐρανῷ, καθὼς καὶ Ἄρατός φησιν ἐπ’ αὐτῶν ( 453 )·

οὐρανῷ αἰὲν ἄρηρεν ἀγάλματα νυκτὸς ἰούσης.

περιττῶς δὲ καὶ τοῦτ’ ἔφρασεν ὁ ποιητής, τοὺς χρυσοῦς ἥλους παρατιθεὶς τῇ τοῦ ἀργυροῦ ἐκπώματος φύσει, τὴν τῶν ἀστέρων καὶ τοῦ οὐρανοῦ ἐκτυπῶν κατὰ τὴν ἰδέαν τῆς χρόας οὐσίαν. ὁ μὲν γὰρ οὐρανὸς ἀργύρῳ προσέοικεν, οἱ δὲ ἀστέρες χρυσῷ διὰ τὸ πυρῶδες.’

ὑποθέμενος οὖν κατηστερισμένον τὸ τοῦ Νέστορος ποτήριον μεταβαίνει καὶ ἐπὶ τὰ κράτιστα τῶν ἀπλανῶν ἀστέρων, οἷς δὴ τεκμαίρονται τὰ περὶ τὴν ζωὴν οἱ ἄνθρωποι· ‘λέγω δὲ τὰς πελειάδας. ὅταν γὰρ εἴπῃ·

δύο δὲ πελειάδες ἀμφὶς ἕκαστον

χρύσειαι νεμέθοντο,

πελειάδας οὐ σημαίνει τὰς ὄρνιθας, ἅς τινες ὑπονοοῦσι περιστερὰς εἶναι, ἁμαρτάνοντες. ἕτερον γὰρ εἶναί φησιν Ἀριστοτέλης ( h. a. V 544 b2 ) πελειάδα καὶ ἕτερον περιστεράν. πελειάδας δ’ ὁ ποιητὴς καλεῖ νῦν τὰς Πλειάδας, πρὸς ἃς σπόρος τε καὶ ἀμητὸς καὶ τῶν καρπῶν, ἀρχὴ γενέσεως καὶ συναιρέσεως, καθά φησι καὶ Ἡσίοδος ( op. 383 )·

Πληιάδων Ἀτλαιγενέων ἐπιτελλομενάων

ἄρχεσθ’ ἀμητοῖ᾽, ἀρότοιο δὲ δυσομενάων.

καὶ Ἄρατος ( 264 )·

αἳ μὲν ὁμῶς ὀλίγαι καὶ ἀφεγγέες, ἀλλ’ ὀνομασταὶ

ἦρι καὶ ἑσπέριαι, Ζεὺς δ’ αἴτιος, εἱλίσσονται·

ὅς σφισι καὶ θέρεος καὶ χείματος ἀρχομένοιο

σημαίνειν ἐπένευσεν ἐπερχομένου τ’ ἀρότοιο.

τὰς οὖν τῆς τῶν καρπῶν γενέσεως καὶ τελειώσεως προσημαντικὰς Πλειάδας οἰκείως ἐνετόρευσε τῷ τοῦ σοφωτάτου Νέστορος ὁ ποιητὴς ποτηρίῳ· καὶ γὰρ τοῦτο τῆς ἑτέρας τροφῆς δεκτικὸν ἀγγεῖον. διὸ καὶ τῷ Διὶ τὴν ἀμβροσίαν τὰς Πελειάδας φέρειν φησί· Od. 12.62

τῇ μέν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ Πέλειαι

τρήρωνες, ταί τ’ ἀμβροσίην Διὶ πατρὶ φέρουσι.

οὐ γὰρ τὰς πελειάδας τὰς ὄρνεις φέρειν νομιστέον τῷ Διὶ τὴν ἀμβροσίαν, ὡς οἱ πολλοὶ δοξάζουσιν (ἄσεμνον γάρ), ἀλλὰ τὰς Πλειάδας. οἰκεῖον γὰρ τὰς προσημαινούσας τῷ τῶν ἀνθρώπων γένει τὰς ὥρας, ταύτας καὶ τῷ Διὶ φέρειν τὴν ἀμβροσίαν. διόπερ ἀπὸ τῶν πτηνῶν αὐτὰς χωρίζει λέγων·

τῇ μέν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ Πέλειαι.

ὅτι δὲ τὰς Πλειάδας τὸ ἐνδοξότατον τῶν ἀπλανῶν ἄστρων ὑπείληφε, δῆλον ἐκ τοῦ προτάττειν αὐτὰς κατὰ τὴν τῶν ἄλλων συναρίθμησιν· Il. 18.485

ἐν δὲ τὰ τείρεα πάντα τά τ’ οὐρανὸς ἐστεφάνωται,

Πληιάδας θ’ Ὑάδας τε τό τε σθένος Ὠρίωνος

ἄρκτον θ᾽, ἣν καὶ ἅμαξαν ἐπίκλησιν καλέουσιν.

ἐπλανήθησαν δ’ οἱ πολλοὶ νομίζοντες τὰς πελειάδας ὄρνεις εἶναι πρῶτον μὲν ἐκ τοῦ ποιητικοῦ σχηματισμοῦ τοῦ κατὰ τὴν πρόσθεσιν τοῦ γράμματος· ἔπειτα δ’ ὅτι τὸ τρήρωνες μόνον ἐδέξαντο εἶναι ἐπίθετον πελειάδων, ἐπεὶ διὰ τὴν ἀσθένειαν εὐλαβὴς ἡ ὄρνις αὕτη· τρεῖν δ’ ἐστὶ τὸ εὐλαβεῖσθαι. πιθανὸν δ’ ἐστὶ τὸ ἐπίθετον καὶ ἐπὶ τῶν Πλειάδων τιθέμενον· μυθεύονται γὰρ καὶ αὗται τὸν Ὠρίωνα φεύγειν, διωκομένης τῆς μητρὸς αὐτῶν Πληιόνης ὑπὸ τοῦ Ὠρίωνος.

ἡ δὲ τοῦ ὀνόματος ἐκτροπή, καθ’ ἣν αἱ Πλειάδες λέγονται Πέλειαι καὶ Πελειάδες, παρὰ πολλοῖς ἐστι τῶν ποιητῶν. πρώτη δὲ Μοιρὼ ἡ Βυζαντία καλῶς ἐδέξατο τὸν νοῦν τῶν Ὁμήρου ποιημάτων ἐν τῇ Μνημοσύνῃ ἐπιγραφομένῃ φάσκουσα τὴν ἀμβροσίαν τῷ Διὶ τὰς Πλειάδας κομίζειν. Κράτης δ’ ὁ κριτικὸς ( p. 53 W ) σφετερισάμενος αὐτῆς τὴν δόξαν ὡς ἴδιον ἐκφέρει τὸν λόγον. καὶ Σιμωνίδης δὲ τὰς Πλειάδας Πελειάδας εἴρηκεν ἐν τούτοις ( fr. 18 B4 )·

δίδωτι δ’ εὖχος Ἑρμᾶς ἐναγώνιος,

Μαίας εὐπλοκάμοιο παῖς, ἔτικτε δ’ Ἄτλας

ἑπτὰ ἰοπλοκάμων φιλᾶν θυγατρῶν τάν γ’ ἔξοχον εἶδος,

ταὶ καλέονται Πελειάδες οὐράνιαι.

σαφῶς γὰρ τὰς Πλειάδας οὔσας Ἄτλαντος θυγατέρας Πελειάδας καλεῖ, καθάπερ καὶ Πίνδαρος ( Nem. 2, 16 ).

ἐστὶ δ’ ἐοικὸς

ὀρειᾶν γε Πελειάδων

μὴ τηλόθεν Ὠαρίων’ ἀνεῖσθαι.

σύνεγγυς γάρ ἐστιν ὁ Ὠρίων τῇ ἀστροθεσίᾳ τῶν Πλειάδων· διὸ καὶ ὁ περὶ ταύτας μῦθος, ὅτι φεύγουσι μετὰ τῆς μητρὸς τῆς Πληιόνης τὸν Ὠρίωνα. ὀρείας δὲ λέγει τὰς Πλειάδας ἐν ἴσῳ τῷ οὐρείας κατὰ παράλειψιν τοῦ ῡ, ἐπειδὴ κεῖνται ἐπὶ τῆς οὐρᾶς τοῦ ταύρου. καὶ Αἰσχύλος δ’ ἐκφανέστερον προσπαίζων τῷ ὀνόματι κατὰ τὴν ὁμοφωνίαν ( fr. 312 N )·

αἱ δ’ ἕπτ’ Ἄτλαντος παῖδες ὠνομασμέναι

πατρὸς μέγιστον ἆθλον οὐρανοῦ στέγῃ

κλαίεσκον, ἔνθα νυκτέρων φαντασμάτων

ἔχουσι μορφὰς ἄπτεροι Πελειάδες.

ἀπτέρους γὰρ αὐτὰς εἴρηκε διὰ τὴν πρὸς τὰς ὄρνεις ὁμωνυμίαν. ἡ δὲ Μοιρὼ καὶ αὐτὴ τὸν τρόπον τοῦτόν φησι·

Ζεὺς δ’ ἄρ’ ἐνὶ Κρήτῃ τρέφετο μέγας, οὐδ’ ἄρα τίς νιν

ἠείδει μακάρων· ὃ δ’ ἀέξετο πᾶσι μέλεσσι.

τὸν μὲν ἄρα τρήρωνες ὑπὸ ζαθέῳ τράφον ἄντρῳ

ἀμβροσίην φορέουσαι ἀπ’ Ὠκεανοῖο ῥοάων·

νέκταρ δ’ ἐκ πέτρης μέγας αἰετὸς αἰὲν ἀφύσσων

γαμφηλῇ φορέεσκε ποτὸν Διὶ μητιόεντι.

τὸν καὶ νικήσας πατέρα Κρόνον εὐρύοπα Ζεὺς

ἀθάνατον ποίησε καὶ οὐρανῷ ἐγκατένασσεν.

ὣς δ’ αὕτως τρήρωσι πελειάσιν ὤπασε τιμήν,

αἳ δή τοι θέρεος καὶ χείματος ἄγγελοί εἰσι.

καὶ Σιμμίας δ’ ἐν τῇ Γοργοῖ φησιν·

αἳ θέρος ὠκεῖαι πρόπολοι πίλναντο Πέλειαι.

Ποσείδιππός τ’ ἐν τῇ Ἀσωπίᾳ·

οὐδέ τοι ἀκρόνυχοι ψυχραὶ δύνουσι Πέλειαι.

Λαμπροκλῆς δ’ ὁ διθυραμβοποιὸς καὶ ῥητῶς αὐτὰς εἶπεν ὁμωνυμεῖν ταῖς περιστεραῖς ἐν τούτοις ( PL III 556 B4 )·

αἵ τε ποταναῖς

ὁμώνυμοι πελειάσιν αἰθέρι κεῖσθε.

καὶ ὁ τὴν εἰς Ἡσίοδον δὲ ἀναφερομένην ποιήσας Ἀστρονομίαν αἰεὶ Πελειάδας αὐτὰς λέγει ( fr. 9 Rz )·

τὰς δὲ βροτοὶ καλέουσι Πελειάδας.

καὶ πάλιν ( fr. 10 )·

χειμέριαι δύνουσι Πελειάδες.

καὶ πάλιν ( fr. 11 )·

τῆμος ἀποκρύπτουσι Πελειάδες.

οὐδὲν οὖν ἄπιστον καὶ Ὅμηρον τὰς Πλειάδας κατὰ ποιητικὸν νόμον Πελειάδας ὠνομακέναι.

ἀποδεδειγμένου οὖν τοῦ ὅτι Πλειάδες ἦσαν ἐντετορευμέναι τῷ ποτηρίῳ, καθ’ ἕκαστον τῶν ὤτων δύο ὑποθετέον εἴτε βούλεταί τις ὀρνιθοφυεῖς κόρας εἴτ’ αὖ καὶ ἀνθρωποειδεῖς, ἄστροις δὲ πεποικιλμένας. τὸ μέντοι ‘ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο’ οὐχ ὡς περὶ ἓν ἕκαστον ἀκουστέον· γενήσονται γὰρ οὕτως ηʹ τὸν ἀριθμόν· ἀλλ’ ἐπείπερ ἔσχισται μὲν ἑκάτερον τῶν ὤτων εἰς δύο σχίσεις, τούτων δ’ αὖ συνάφεια κατὰ τὴν τελευταίαν ὑπόληξιν, ἕκαστον μὲν ἂν λέγοιτο καθὸ τέτταρες αἱ πᾶσαι σχίσεις τῶν ὤτων, ἑκάτερον δὲ καθὸ συμφυῆ πάλιν ἐπὶ τέλει γίνεται τῆς ἀποστάσεως αὐτῶν. ὅταν οὖν εἴπῃ·

δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον

χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν,

καθ’ ἑκατέραν τὴν σχίσιν τῶν ὤτων ἀκουσόμεθα μίαν πελειάδα· ἃς δοιὰς εἶπεν καθὸ συμφυεῖς εἰσιν ἀλλήλαις καὶ συνεζευγμέναι. τὸ γὰρ δοιοὶ καὶ δοιαὶ σημαίνει καὶ τὸ κατ᾽ ἀριθμὸν εἶδος, τὸ δύο, οἷον· Od. 4.129

δοιοὺς δὲ τρίποδας, δέκα δὲ χρυσοῖο τάλαντα.

καὶ ( Od. 16.253 ) ‘δοιὼ θεράποντε’. σημαίνει δὲ καὶ τὸ συμφυὲς καὶ τὸ συνεζευγμένον κατ’ ἀριθμόν, ὡς ἐν τούτοις· Od. 5.476

δοιοὺς δ’ ἄρ’ ὑπήλυθε θάμνους

ἐξ ὁμόθεν πεφυῶτας, ὃ μὲν φυλίης, ὃ δ’ ἐλαίης.

γενήσονται οὖν ἐπὶ τῶν ὤτων τέσσαρες πελειάδες.

ἔπειθ’ ὅταν ἐπενέγκῃ τὸ

δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον

χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν,

ἀκουστέον οὐ πυθμένας δύο, ἀλλ’ οὐδὲ κατὰ διαίρεσιν ἀναγνωστέον, ὡς ὁ Θρᾲξ Διονύσιος, ἀλλὰ κατὰ σύνθετον ὑποπυθμένες, ὅπως ἐπὶ τῶν πελειάδων ἀκούωμεν, ὅτι τέσσαρες μὲν ἦσαν ἐπὶ τῶν ὤτων, δύο δὲ ὑποπυθμένες, τουτέστιν ὑπὸ τῷ πυθμένι οἷον ὑποπυθμένιοι· ὥστε διακρατεῖσθαι τὸ δέπας ὑπὸ δυεῖν Πελειάδων ὑποκειμένων τῷ πυθμένι, ἓξ δὲ τὰς πάσας γενέσθαι Πλειάδας, ἐπείπερ ὁρῶνται τοσαῦται, λέγονται δὲ ἑπτά, καθότι καὶ Ἄρατός φησιν ( 257 )·

ἑπτάποροι δὴ ταί γε μετ’ ἀνθρώποις καλέονται,

ἓξ οἶαί περ ἐοῦσαι ἐπόψιαι ὀφθαλμοῖσιν.

οὐ μέν πως ἀπόλωλεν ἀπευθὴς ἐκ Διὸς ἀστήρ,

ἐξ οὗ καὶ γενεῆθεν ἀκούομεν, ἀλλὰ μάλ’ αὕτως

εἴρητ᾽. ἑπτὰ δ’ ἐκεῖναι ἐπιρρήδην καλέονται ...

τῇ μέν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ πέλειαι

τρήρωνες ταί τ’ ἀμβροσίην Διὶ πατρὶ φέρουσιν.

ἀλλά τε καὶ τῶν αἰεὶ ἀφαιρεῖται λὶς πέτρη.

ἀλλ’ ἄλλην ἐνίησι πατὴρ ἐναρίθμιον εἶναι,

πρὸς δὲ τοὺς λέγοντας οὐκ οἰκείως τῷ ποτηρίῳ ἐντετυπῶσθαι τὰς Πλειάδας, ξηρῶν τροφῶν οὔσας σημαντικάς, λεκτέον ὅτι τὸ δέπας ἀμφοτέρων τῶν τροφῶν ἐστιν δεκτικόν. κυκεὼν γὰρ ἐν αὐτῷ γίνεται· τοῦτο δ’ ἐστὶ πόσις ἐν τῷ κράματι τυρὸν ἔχουσα καὶ ἄλφιτον· ἄμφω δὲ ταῦτα κυκώμενα καὶ οὕτω πινόμενα λέγει ὁ ποιητής· Il. 11.624

τοῖσι δὲ τεῦχε κυκεῶ ἐυπλόκαμος Ἑκαμήδη ...

ἣ σφῶιν πρῶτον μὲν ἐπιπροίηλε τράπεζαν

καλὴν κυανόπεζαν ἐύξοον, αὐτὰρ ἐπ᾽ αὐτῆς

χάλκειον κάνεον· ἐπὶ δὲ κρόμυον ποτῷ ὄψον

ἠδὲ μέλι χλωρόν, παρὰ δ’ ἀλφίτου ἱεροῦ ἀκτήν,

πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός ...

ἐν τῷ ῥά σφι κύκησε γυνὴ εἰκυῖα θεῇσιν

οἴνῳ Πραμνείῳ, ἐπὶ δ’ αἴγειον κνῆ τυρὸν

κνήστι χαλκείῃ, ἐπὶ δ’ ἄλφιτα λευκὰ πάλυνεν·

πινέμεναι δ’ ἐκέλευεν, ἐπεί ῥ’ ὥπλισσε κυκεῶ.

τὸ δὲ

ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης

πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν

ἀλλ’ ὃς μὲν μογέων ἀποκινήσασκε τραπέζης,

ἐκ τοῦ μογέων δηλοῦσθαι νομίζοντες, ἐπειδὴ τέτρωται. ὅτι δὲ καθ’ Ὅμηρον ὁ Μαχάων οὐ τέτρωται ἐν ἄλλοις δειχθήσεται. ἀγνοοῦσιν δ’ ὅτι τὸ ἄλλος Ὅμηρος οὐκ ἐπὶ μόνων Μαχάονος καὶ Νέστορος ἔθηκε, δύο γὰρ οὗτοι πίνουσιν, ἀλλ᾽ εἶπεν ἂν ἕτερος. τοῦτο γὰρ ἐπὶ δύο τάσσεσθαι πέφυκεν, ὡς καὶ ἐπὶ τούτων· Il. 3.103

οἴσετε δ’ ἄρν’ ἕτερον λευκόν, ἑτέρην δὲ μέλαιναν.

ἔπειτα δὲ τὸ ὃς ἀντὶ προτακτικοῦ τοῦ ὃ Ὅμηρος οὐδέποτε τίθησι· τοὔμπαλιν δὲ ἀντὶ τοῦ ὃς ὑποτακτικοῦ παραλαμβάνει τὸ προτακτικὸν ὅ, οἷον· Il. 6.153

ἔνθα δὲ Σίσυφος ἔσκεν, ὃ κέρδιστος γένετ᾽ ἀνδρῶν.

ἐλλείπει οὖν τό τις μόριον· τὸ γὰρ πλῆρές ἐστιν ‘ἄλλος μέν τις μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,’ ὡς παντὸς ἀνθρώπου μόλις ἂν ἀποκινήσαντος ἀπὸ τῆς τραπέζης τὸ ποτήριον, τοῦ δὲ Νέστορος αὐτὸ ῥᾳδίως βαστάζοντος δίχα πόνου καὶ κακοπαθείας. τὸ γὰρ ποτήριον ὑφίσταται μέγα καὶ κατὰ τὸ κύτος καὶ βαρὺ τὴν ὁλκήν, ὅπερ φιλοπότης ὢν ὁ Νέστωρ ἐκ τῆς συνεχοῦς συνηθείας ῥᾳδίως βαστάζειν ἔσθενε.

Σωσίβιος δ’ ὁ λυτικὸς προθεὶς τὰ ἔπη·

ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης

πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,

γράφει κατὰ λέξιν· ‘νῦν τὸ μὲν ἐπιτιμώμενόν ἐστι τῷ ποιητῇ ὅτι τοὺς μὲν λοιποὺς εἶπε μογέοντας ἀείρειν τὸ δέπας, τὸν δὲ Νέστορα μόνον ἀμογητί. ἄλογον δ’ ἐδόκει Διομήδους καὶ Αἴαντος, ἔτι δ’ Ἀχιλλέως παρόντων εἰσάγεσθαι τὸν Νέστορα γενναιότερον, τῇ ἡλικίᾳ προβεβηκότα. τούτων τοίνυν οὕτως κατηγορουμένων τῇ ἀναστροφῇ χρησάμενοι ἀπολύομεν τὸν ποιητήν. ἀπὸ γὰρ τούτου τοῦ ἑξαμέτρου ‘πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν’ ἀπὸ τοῦ μέσου ἐξελόντες τὸ γέρων τάξομεν τοῦ πρώτου στίχου πρὸς τὴν ἀρχὴν ὑπὸ τὸ ἄλλος μέν, εἶτα τὸ ἐξ ἀρχῆς συνεροῦμεν ‘ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, ὁ δὲ Νέστωρ ἀπονητὶ ἄειρεν.’ νῦν οὖν οὕτω τεταγμένων ὁ Νέστωρ φαίνεται τῶν μὲν λοιπῶν πρεσβυτῶν μόνος τὸ δέπας ἀμογητὶ ἀείρων.’ ταῦτα καὶ ὁ θαυμάσιος λυτικὸς Σωσίβιος, ὃν οὐκ ἀχαρίτως διέπαιξε διὰ τὰς πολυθρυλήτους ταύτας καὶ τὰς τοιαύτας λύσεις Πτολεμαῖος ὁ Φιλάδελφος βασιλεύς. λαμβάνοντος γὰρ αὐτοῦ σύνταξιν βασιλικήν, μεταπεμψάμενος τοὺς ταμίας ἐκέλευσεν, ἐὰν παραγένηται ὁ Σωσίβιος ἐπὶ τὴν ἀπαίτησιν τῆς συντάξεως, λέγειν αὐτῷ ὅτι ἀπείληφε. καὶ μετ’ οὐ πολὺ παραγενομένῳ καὶ αἰτοῦντι εἰπόντες δεδωκέναι αὐτῷ τὰς ἡσυχίας εἶχον, ὃ δὲ τῷ βασιλεῖ προσελθὼν κατεμέμφετο τοὺς ταμίας. Πτολεμαῖος δὲ μεταπεμψάμενος αὐτοὺς καὶ ἥκειν κελεύσας μετὰ τῶν βιβλίων, ἐν οἷς αἱ ἀναγραφαί εἰσι τῶν τὰς συντάξεις λαμβανόντων, λαβὼν ταύτας εἰς χεῖρας ὁ βασιλεὺς καὶ κατιδὼν ἔφη καὶ αὐτὸς ἀπειληφέναι αὐτὸν οὕτως· ἦν ὀνόματα ἐγγεγραμμένα ταῦτα, Σωτῆρος Σωσιγένους Βίωνος Ἀπολλωνίου Δίωνος· εἰς ἃ ἀποβλέψας ὁ βασιλεὺς εἶπεν ‘ὦ θαυμάσιε λυτικέ, ἐὰν ἀφέλῃς τοῦ Σωτῆρος τὸ σω καὶ τοῦ Σωσιγένους τὸ σι καὶ τοῦ Βίωνος τὴν πρώτην συλλαβὴν βι καὶ τὴν τελευταίαν τοῦ Ἀπολλωνίου, εὑρήσεις σαυτὸν ἀπειληφότα κατὰ τὰς σὰς ἐπινοίας. καὶ ‘ταῦτ’ οὐχ ὑπ’ ἄλλων, ἀλλὰ τοῖς αὑτοῦ πτεροῖς’ κατὰ τὸν θαυμάσιον Αἰσχύλον ( Myrmid. fr. 139 N ) ἁλίσκῃ, ἀπροσδιονύσους λύσεις πραγματευόμενος.’

ΟΛΜΟΣ ποτήριον κερατίου τρόπον εἰργασμένον. Μενεσθένης ἐν δʹ Πολιτικῶν γράφει οὕτως ( FHG IV 451 )· ‘ἀλβατάνης δὲ στρεπτὸν καὶ ὅλμον χρυσοῦν. ὁ δὲ ὅλμος ἐστὶ ποτήριον κερατίου τρόπον εἰργασμένον, ὕψος ὡς πυγονιαῖον.’

ΟΞΥΒΑΦΟΝ. ἡ μὲν κοινὴ συνήθεια οὕτως καλεῖ τὸ ὄξους δεκτικὸν σκεῦος· ἐστὶ δὲ καὶ ὄνομα ποτηρίου, οὗ μνημονεύει Κρατῖνος μὲν ἐν Πυτίνῃ οὕτως ( I 70 K )·

πῶς τις αὐτόν, πῶς τις ἂν

ἀπὸ τοῦ πότου παύσειε, τοῦ λίαν πότου;

ἐγᾦδα. συντρίψω γὰρ αὐτοῦ τοὺς χόας

καὶ τοὺς καδίσκους συγκεραυνώσω σποδῶν

καὶ τἄλλα πάντ’ ἀγγεῖα τὰ περὶ τὸν πότον,

κοὐδ’ ὀξύβαφον οἰνηρὸν ἔτι κεκτήσεται.

ὅτι δέ ἐστι τὸ ὀξύβαφον εἶδος κύλικος μικρᾶς κεραμέας σαφῶς παρίστησιν Ἀντιφάνης ἐν Μύστιδι διὰ τούτων ( II 77 K )· γραῦς ἐστι φίλοινος ἐπαινοῦσα κύλικα μεγάλην καὶ ἐξευτελίζουσα τὸ ὀξύβαφον ὡς βραχύ. εἰπόντος οὖν τινος πρὸς αὐτήν ‘σὺ δ’ ἀλλὰ πῖθι’, λέγει·

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 κεραμέων ἐπίνομεν·

τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ

τῷ δημιουργῷ δοῖεν, ὃς ἐποίησέ σε,

τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα.

κἀν τοῖς Βαβυλωνίοις οὖν τοῖς Ἀριστοφάνους ( I 410 K ) ἀκουσόμεθα ποτήριον τὸ ὀξύβαφον, ὅταν ὁ Διόνυσος λέγῃ περὶ τῶν Ἀθήνησι δημαγωγῶν ὡς αὐτὸν ᾔτουν ἐπὶ τὴν δίκην ἀπελθόντα ὀξυβάφω δύο. οὐ γὰρ ἄλλο τι ἡγητέον εἶναι ἢ ὅτι ἐκπώματα ᾔτουν. καὶ τὸ τοῖς ἀποκοτταβίζουσι δὲ ὀξύβαφον τιθέμενον εἰς ὃ τὰς λάταγας ἐγχέουσιν οὐκ ἄλλο τι ἂν εἴη ἢ ἐκπέταλον ποτήριον. μνημονεύει δὲ τοῦ ὀξυβάφου ὡς ποτηρίου καὶ Εὔβουλος ἐν Μυλωθρίδι ( II 186 K )·

καὶ πιεῖν χωρὶς μέτρω

ὀξύβαφον εἰς τὸ κοινόν· εἶθ’ ὑπώμνυτο

ὁ μὲν οἶνος ὄξος αὑτὸν εἶναι γνήσιον,

τὸ δ’ ὄξος οἶνον αὑτὸ μᾶλλον θατέρου.

ΟΙΝΙΣΤΗΡΙΑ. οἱ μέλλοντες ἀποκείρειν τὸν σκόλλυν ἔφηβοι, φησὶ Πάμφιλος, εἰσφέρουσι τῷ Ἡρακλεῖ μέγα ποτήριον πληρώσαντες οἴνου, ὃ καλοῦσιν οἰνιστηρίαν, καὶ σπείσαντες τοῖς συνελθοῦσι διδόασι πιεῖν.

ΟΛΛΙΞ. Πάμφιλος ἐν Ἀττικαῖς Λέξεσι τὸ ξύλινον ποτήριον ἀποδίδωσι.

ΠΑΝΑΘΗΝΑΙΚΟΝ. Ποσειδώνιος ὁ φιλόσοφος ἐν ἕκτῃ καὶ τριακοστῇ τῶν Ἱστοριῶν ( FHG III 264 ) ὡς οὕτω καλουμένων τινῶν ποτηρίων μέμνηται γράφων οὕτως· ‘ἦσαν δὲ καὶ ὀνύχινοι σκύφοι καὶ συνδέσεις τούτων μέχρι δικοτύλων· καὶ Παναθηναικὰ μέγιστα, τὰ μὲν δίχοα, τὰ δὲ καὶ μείζονα.’

ΠΡΟΑΡΟΝ κρατὴρ ξύλινος, εἰς ὃν τὸν οἶνον κιρνᾶσιν οἱ Ἀττικοί. ‘κοίλοις ἐν προάροις’ φησὶ Πάμφιλος.

ΠΕΛΙΚΑΙ. Καλλίστρατος ἐν Ὑπομνήμασι Θρᾳττῶν Κρατίνου ( I 38 K ) ἀποδίδωσι κύλικα. Κράτης δ’ ἐν δευτέρῳ Ἀττικῆς Διαλέκτου γράφει οὕτως ( p. 64 W )· ‘οἱ χόες πελίκαι, καθάπερ εἴπομεν, ὠνομάζοντο. ὁ δὲ τύπος ἦν τοῦ ἀγγείου πρότερον μὲν τοῖς Παναθηναικοῖς ἐοικώς, ἡνίκα ἐκαλεῖτο πελίκη, ὕστερον δὲ ἔσχεν οἰνοχόης σχῆμα, οἷοί εἰσιν οἱ ἐν τῇ ἑορτῇ παρατιθέμενοι, ὁποίους δή ποτε ὄλπας ἐκάλουν, χρώμενοι πρὸς τὴν τοῦ οἴνου ἔγχυσιν, καθάπερ Ἴων ὁ Χῖος ἐν Εὐρυτίδαις φησίν ( fr. 10 N )·

ἐκ ζαθέων πιθακνῶν ἀφύσσοντες ὄλπαις

οἶνον ὑπερφίαλον κελαρύζετε.

νυνὶ δὲ τὸ μὲν τοιοῦτον ἀγγεῖον καθιερωμένον τινὰ τρόπον ἐν τῇ ἑορτῇ παρατίθεται μόνον, τὸ δ’ ἐς τὴν χρείαν πῖπτον μετεσχημάτισται, ἀρυταίνῃ μάλιστα ἐοικός, ὃ δὴ καλοῦμεν χόα.’ τὴν δὲ ὄλπην Κλείταρχος Κορινθίους μέν φησι καὶ Βυζαντίους καὶ Κυπρίους τὴν λήκυθον ἀποδιδόναι, Θεσσαλοὺς δὲ τὴν πρόχοον. Σέλευκος δὲ πελίχναν Βοιωτοὺς μὲν τὴν κύλικα, Εὐφρόνιος δὲ ἐν Ὑπομνήμασι ( fr. 107 Strecker ) τοὺς χόας.

ΠΕΛΛΑ ἀγγεῖον σκυφοειδές, πυθμένα ἔχον πλατύτερον, εἰς ὃ ἤμελγον τὸ γάλα. Ὅμηρος· Il. 16.641

ὡς ὅτε μυῖαι

σταθμῷ ἐνιβρομέωσιν ἐυγλαγέας κατὰ πέλλας.

τοῦτο δὲ Ἱππῶναξ λέγει πελλίδα ( fr. 38 B4 )·

ἐκ πελλίδος πίνοντες· οὐ γὰρ ἦν αὐτῇ

κύλιξ, ὁ παῖς γὰρ ἐμπεσὼν κατήραξε,

δῆλον, οἶμαι, ποιῶν ὅτι ποτήριον μὲν οὐκ ἦν, δι’ ἀπορίαν δὲ κύλικος ἐχρῶντο τῇ πελλίδι. καὶ πάλιν ( fr. 39 )·

ἐκ δὲ τῆς πέλλης

ἔπινον, ἄλλοτ’ αὐτός, ἄλλοτ’ Ἀρήτη

προὔπινεν.

Φοῖνιξ δ’ ὁ Κολοφώνιος ἐν τοῖς Ἰάμβοις ἐπὶ φιάλης τίθησι τὴν λέξιν λέγων οὕτως ( chol. p. 143 )·

Θαλῆς γάρ, ὅστις ἀστέρων ὀνήιστος ...

καὶ τῶν τότ᾽, ὡς λέγουσι, πολλὸν ἀνθρώπων

ἐὼν ἄριστος, ἔλαβε πελλίδα χρυσῆν.

καὶ ἐν ἄλλῳ δὲ μέρει φησίν ( ibid )·

ἐκ πελλίδος δὲ τάργανον κατηγυίης

χωλοῖσι δακτύλοισι τἠτέρῃ σπένδει,

τρέμων οἷόνπερ ἐν βορηίῳ νωδός.

Κλείταρχος δὲ ἐν ταῖς Γλώσσαις πελλητῆρα μὲν καλεῖν Θεσσαλοὺς καὶ Αἰολεῖς τὸν ἀμολγέα, πέλλαν δὲ τὸ ποτήριον. Φιλητᾶς δ’ ἐν Ἀτάκτοις ( fr. 50 Bach ) τὴν κύλικα Βοιωτούς.

ΠΕΝΤΑΠΛΟΑ. μνημονεύει αὐτῆς Φιλόχορος ἐν δευτέρᾳ Ἀτθίδος ( FHG I 391 ). Ἀριστόδημος δ’ ἐν τρίτῳ περὶ Πινδάρου τοῖς Σκίροις φησὶν Ἀθήναζε ἀγῶνα ἐπιτελεῖσθαι τῶν ἐφήβων δρόμου· τρέχειν δ’ αὐτοὺς ἔχοντας ἀμπέλου κλάδον κατάκαρπον τὸν καλούμενον ὦσχον. τρέχουσι δ’ ἐκ τοῦ ἱεροῦ τοῦ Διονύσου μέχρι τοῦ τῆς Σκιράδος Ἀθηνᾶς ἱεροῦ, καὶ ὁ νικήσας λαμβάνει κύλικα τὴν λεγομένην πενταπλόαν καὶ κωμάζει μετὰ χοροῦ. πενταπλόα δ’ ἡ κύλιξ καλεῖται καθ’ ὅσον οἶνον ἔχει καὶ μέλι καὶ τυρὸν καὶ ἀλφίτων καὶ ἐλαίου βραχύ. ΠΕΤΑΧΝΟΝ ποτήριον ἐκπέταλον, οὗ μνημονεύει Ἄλεξις ἐν Δρωπίδῃ· πρόκειται δὲ τὸ μαρτύριον ( III p. 125f ). μνημονεύει αὐτοῦ καὶ Ἀριστοφάνης ἐν Δράμασι λέγων ( I 466 K )·

πάντες δ’ ἔνδον πεταχνοῦνται.

ΠΛΗΜΟΧΟΗ σκεῦος κεραμεοῦν βεμβικῶδες ἑδραῖον ἡσυχῇ, ὃ κοτυλίσκον ἔνιοι προσαγορεύουσιν, ὥς φησι Πάμφιλος. χρῶνται δὲ αὐτῷ ἐν Ἐλευσῖνι τῇ τελευταίᾳ τῶν μυστηρίων ἡμέρᾳ, ἣν καὶ ἀπ’ αὐτοῦ προσαγορεύουσι Πλημοχόας· ἐν ᾗ δύο πλημοχόας πληρώσαντες τὴν μὲν πρὸς ἀνατολάς, τὴν δὲ πρὸς δύσιν .... ἀνιστάμενοι ἀνατρέπουσίν τε ἐπιλέγοντες ῥῆσιν μυστικήν. μνημονεύει αὐτῶν καὶ ὁ τὸν Πειρίθουν γράψας, εἴτε Κριτίας ἐστὶν ὁ τύραννος ἢ Εὐριπίδης ( fr. 592 N ), λέγων οὕτως·

ἵνα πλημοχόας τάσδ’ εἰς χθόνιον

χάσμ’ εὐφήμως προχέωμεν.

ΠΡΙΣΤΙΣ ὅτι ποτηρίου εἶδος προείρηται ἐν τῷ περὶ τοῦ βατιακίου λόγῳ ( c. 27 ).

ΠΡΟΧΥΤΗΣ εἶδος ἐκπώματος, ὡς Σιμάριστος ἐν τετάρτῳ Συνωνύμων. Ἴων δ’ ὁ Χῖος ἐν Ἐλεγείοις ( fr. 2 B )·

ἡμῖν δὲ κρητῆρ’ οἰνοχόοι θέραπες

κιρνάντων προχύταισιν ἐν ἀργυρέοις.

Φιλητᾶς δ’ ἐν Ἀτάκτοις ( fr. 52 Bach ) ἀγγεῖον ξύλινον, ἀφ’ οὗ τοὺς ἀγροίκους πίνειν. μνημονεύει αὐτοῦ καὶ Ἀλέξανδρος ἐν τιγονι ( III 373 K ). Ξενοφῶν δ’ ἐν ὀγδόῳ Παιδείας ( c. 8, 10 ) προχοίδας τινὰς λέγει κύλικας γράφων ὧδε (ὁ δὲ λόγος ἐστὶν αὐτῷ περὶ Περσῶν)· ‘ἦν δὲ αὐτοῖς νόμιμον μὴ προχοίδας εἰσφέρεσθαι εἰς τὰ συμπόσια, δῆλον ὅτι νομίζοντες τὸ μὴ ὑπερπίνειν ἧττον ἂν καὶ σώματα καὶ γνώμας σφάλλειν· νῦν δὲ τὸ μὲν μὴ εἰσφέρεσθαι ἔτι αὖ καταμένει· τοσοῦτον δὲ πίνουσιν ὥστε ἀντὶ τοῦ εἰσφέρειν αὐτοὶ ἐκφέρονται, ἐπειδὰν μηκέτι δύνωνται ὀρθούμενοι ἐξιέναι.’

ΠΡΟΥΣΙΑΣ. ὅτι τὸ ποτήριον τοῦτο ἔξορθόν ἐστι προείρηται ( p. 475 f ). καὶ ὅτι τὴν προσηγορίαν ἔσχεν ἀπὸ Προυσίου τοῦ Βιθυνίας βασιλεύσαντος καὶ ἐπὶ τρυφῇ καὶ μαλακίᾳ διαβοήτου γενομένου ἱστορεῖ Νίκανδρος ὁ Καλχηδόνιος ἐν τετάρτῳ Προυσίου Συμπτωμάτων ( FHG IV 462 ).

ΡΕΟΝΤΑ. οὕτως ποτήριά τινα ἐκαλεῖτο. μνημονεύει δ’ αὐτῶν Ἀστυδάμας ἐν Ἑρμῇ λέγων οὕτως ( fr. 3 N )·

κρατῆρε μὲν πρώτιστον ἀργυρὼ δύο,

φιάλας δὲ πεντήκοντα, δέκα δὲ κυμβία,

ῥέοντα δώδεχ᾽, ὧν τὰ μὲν δέκ’ ἀργυρᾶ

ἦν, δύο δὲ χρυσᾶ, γρύψ, τὸ δ’ ἕτερον Πήγασος.

ΡΥΣΙΣ φιάλη χρυσῆ, Θεόδωρος. Κρατῖνος ἐν Νόμοις ( I 52, 124 K )·

ῥυσίδι σπένδων.

ΡΟΔΙΑΣ. Δίφιλος Αἱρησιτείχει (τὸ δὲ δρᾶμα τοῦτο Καλλίμαχος ( fr. 100 d Schn ) ἐπιγράφει Εὐνοῦχον) λέγει δὲ οὕτως ( II 542 K )·

πιεῖν δ’ ἔτι

ἁδρότερον ἢ τῶν Ῥοδιακῶν ἢ τῶν ῥυτῶν.

μνημονεύει αὐτῶν καὶ Διώξιππος ἐν Φιλαργύρῳ ( cf. p. 472 b ) καὶ Ἀριστοτέλης ἐν τῷ περὶ Μέθης ( cf. p. 464 c ) Λυγκεύς τε ὁ Σάμιος ἐν ταῖς Ἐπιστολαῖς ( cf. p. 469 b ).

ΡΥΤΟΝ ἔχει τὸ ῡ βραχὺ καὶ ὀξύνεται. Δημοσθένης ἐν τῷ κατὰ Μειδίου ( cf. p. 481 e ) ‘ῥυτὰ καὶ κυμβία, φησί, καὶ φιάλας.’ Δίφιλος δ’ ἐν Εὐνούχῳ ἢ Στρατιώτῃ — ἐστὶ δὲ τὸ δρᾶμα διασκευὴ τοῦ Αἱρησιτείχουσ — ( II 542 K )·

ἔσθ’ ὑποχέασθαι πλείονας· πιεῖν δ’ ἔτι

ἁδρότερον ἢ τῶν Ῥοδιακῶν ἢ τῶν ῥυτῶν.

Ἐπίνικος δ’ ἐν Ὑποβαλλομέναις ( III 331 K )·

καὶ τῶν ῥυτῶν τὰ μέγιστα τῶν ὄντων τρία

πίνειν δεήσει τήμερον πρὸς κλεψύδραν

κρουνιζόμενον. ἀμφότερα δ’ οἰωνίζομαι.

ἕν ἐστιν ἐλέφασ — Β. .. ἐλέφαντας περιάγει ῥυτόν;

Α. χωροῦν δύο χόας. Β. ὃν οὐδ’ ἂν ἐλέφας ἐκπίοι.

Α. ἐγὼ δὲ τοῦτό γ’ ἐκπέπωκα πολλάκις.

Β. οὐδὲν ἐλέφαντος γὰρ διαφέρεις οὐδὲ σύ.

Α. ἕτερον τριήρης· τοῦτ’ ἴσως χωρεῖ χόα.

περὶ δὲ τοῦ τρίτου λέγων φησίν·

ὁ Βελλεροφόντης ἐστὶν ἀπὸ τοῦ Πηγάσου

τὴν πύρπνοον Χίμαιραν εἰσηκοντικώς.

εἶεν, δέχου καὶ τοῦτο.

ἐκαλεῖτο δὲ τὸ ῥυτὸν πρότερον κέρας. δοκεῖ δὲ σκευοποιηθῆναι ὑπὸ πρώτου τοῦ Φιλαδέλφου Πτολεμαίου βασιλέως φορήματα γενέσθαι τῶν Ἀρσινόης εἰκόνων. τῇ γὰρ εὐωνύμῳ χειρὶ τοιοῦτον φέρει δημιούργημα πάντων τῶν ὡραίων πλῆρες, ἐμφαινόντων τῶν δημιουργῶν ὡς καὶ τοῦ τῆς Ἀμαλθείας ἐστὶν ὀλβιώτερον τὸ κέρας τοῦτο. μνημονεύει αὐτοῦ Θεοκλῆς ἐν Ἰθυφάλλοις οὕτως ( Bergk anth. 519 )·

ἐθύσαμεν γὰρ σήμερον Σωτήρια

πάντες οἱ τεχνῖται·

μεθ’ ὧν πιὼν τὸ δίκερας ὡς τὸν φίλτατον

βασιλέα πάρειμι.

Διονύσιος δ’ ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων τινὰ ποτήρια καὶ τοῦ ῥυτοῦ ἐμνήσθη, ὡς προεῖπον ( p. 467 d )· Ἡδύλος δ’ ἐν Ἐπιγράμμασι περὶ τοῦ κατασκευασθέντος ὑπὸ Κτησιβίου τοῦ μηχανοποιοῦ ῥυτοῦ μνημονεύων φησί·

ζωροπόται, καὶ τοῦτο φιλοζεφύρου κατὰ νηὸν

τὸ ῥυτὸν εὐδίης δεῦτ’ ἴδετ’ Ἀρσινόης,

ὀρχηστὴν Βησᾶν Αἰγύπτιον· ὃς λιγὺν ἦχον

σαλπίζει κρουνοῦ πρὸς ῥύσιν οἰγομένου,

οὐ πολέμου σύνθημα, διὰ χρυσέου δὲ γέγωνεν

κώδωνος κώμου σύνθεμα καὶ θαλίης,

Νεῖλος ὁκοῖον ἄναξ μύσταις φίλον ἱεραγωγοῖς

εὗρε μέλος θείων πάτριον ἐξ ὑδάτων.

ἀλλ’ εἰ Κτησιβίου σοφὸν εὕρεμα τίετε τοῦτο,

δεῦτε, νέοι, νηῷ τῷδε παρ’ Ἀρσινόης.

Θεόφραστος δ’ ἐν τῷ περὶ Μέθης ( fr. 122 W ) τὸ ῥυτόν φησιν ὀνομαζόμενον ποτήριον τοῖς ἥρωσι μόνοις ἀποδίδοσθαι. Δωρόθεος δ’ ὁ Σιδώνιός φησιν τὰ ῥυτὰ κέρασιν ὅμοια εἶναι, διατετρημένα δ’ εἶναι, ἐξ ὧν κρουνιζόντων λεπτῶς κάτωθεν πίνουσιν, ὠνομάσθαι τε ἀπὸ τῆς ῥύσεως.

ΣΑΝΝΑΚΙΑ. Κράτης ἐν πέμπτῳ Ἀττικῆς Διαλέκτου ( p. 65 W ) ἔκπωμά φησιν εἶναι οὕτως καλούμενον. ἐστὶ δὲ Περσικόν. Φιλήμων δ’ ἐν τῇ Χήρᾳ βατιακῶν μνησθεὶς καὶ τῇ γελοιότητι τοῦ ὀνόματος προσπαίξας φησί ( II 503 K )·

σαννάκρα ἱπποτραγέλαφοι, βατιάκια, | σαννάκια.

ΣΕΛΕΥΚΙΣ. ὅτι ἀπὸ Σελεύκου τοῦ βασιλέως τὴν

προσηγορίαν ἔσχεν τὸ ἔκπωμα προείρηται ( cf. c. 26 ), ἱστοροῦντος τοῦτο καὶ Ἀπολλοδώρου τοῦ Ἀθηναίου. Πολέμων δ’ ἐν πρώτῳ τῶν πρὸς Ἀδαῖον ( fr. 57 Pr ) ‘ποτήρια, φησί, παραπλήσια Σελευκίς, Ῥοδιάς, Ἀντιγονίς.’

ΣΚΑΛΛΙΟΝ κυλίκιον μικρόν, ᾧ σπένδουσιν Αἰολεῖς, ὡς Φιλητᾶς φησιν ἐν Ἀτάκτοις ( fr. 53 Bach ).

ΣΚΥΦΟΣ. τούτου τινὲς τὴν γενικὴν σὺν τῷ σ προφέρονται διὰ παντός, οὐκ εὖ· ὅτε γὰρ ἀρσενικόν ἐστιν ὁ σκύφος, ὡς λύχνος, ἄνευ τοῦ σ προοισόμεθα, ὅτε δὲ οὐδέτερον τὸ σκύφος, σὺν τῷ σ κλινοῦμεν σκύφος σκύφους, ὡς τεῖχος τείχους. οἱ δ’ Ἀττικοὶ τὴν εὐθεῖαν καὶ ἀρσενικῶς καὶ οὐδετέρως λέγουσιν. Ἡσίοδος δ’ ἐν τῷ δευτέρῳ Μελαμποδίας σὺν τῷ π σκύπφον λέγει ( fr. 193 Rz )·

τῷ δὲ Μάρης θοὸς ἄγγελος ἦλθε δι’ οἴκου,

πλήσας δ’ ἀργύρεον σκύπφον φέρε, δῶκε δ’ ἄνακτι.

καὶ πάλιν ( fr. 194 )·

καὶ τότε Μάντης μὲν δεσμὸν βοὸς αἴνυτο χερσίν,

Ἴφικλος δ’ ἐπὶ νῶτ’ ἐπεμαίετο. τῷ δ’ ἐπόπισθεν

σκύπφον ἔχων ἑτέρῃ, ἑτέρῃ δὲ σκῆπτρον ἀείρας

ἔστειχεν Φύλακος καὶ ἐνὶ δμώεσσιν ἔειπεν.

ὁμοίως δὲ καὶ Ἀναξίμανδρος ἐν τῇ Ἡρωολογίᾳ λέγων ὧδε ( FHG II 67 )· ‘Ἀμφιτρύων δὲ τὴν λείην δασάμενος τοῖς συμμάχοις καὶ τὸν σκύπφον ἔχων ὃν εἵλετο αὑτῷ.’ καὶ πάλιν· ‘τὸν δὲ σκύπφον Τηλεβόῃ δίδωσι Ποσειδῶν παιδὶ τῷ ἑαυτοῦ, Τηλεβόης δὲ Πτερέλεῳ· τοῦτον ἑλὼν ἀπέπλεεν.’ ὁμοίως εἴρηκε καὶ Ἀνακρέων ( fr. 82 B4 )·

ἐγὼ δ’ ἔχων σκύπφον Ἐρξίωνι

τῷ λευκολόφῳ μεστὸν ἐξέπινον,

— ἀντὶ τοῦ προέπινον. κυρίως γάρ ἐστι τοῦτο προπίνειν, τὸ ἑτέρῳ πρὸ ἑαυτοῦ δοῦναι πιεῖν. καὶ ὁ Ὀδυσσεὺς δὲ παρὰ τῷ Ὁμήρῳ ( Od. 13.57 ) τῇ

Ἀρήτῃ δ’ ἐν χερσὶ τίθει δέπας ἀμφικύπελλον.

καὶ ἐν Ἰλιάδι· Il. 9.224

πλησάμενος δ’ οἴνοιο δέπας δείδεκτ’ Ἀχιλῆα.

πληροῦντες γὰρ προέπινον ἀλλήλοις μετὰ προσαγορεύσεως. — Πανύασσις τρίτῳ Ἡρακλείας φησίν ( fr. 4 Ki )·

τοῦ κεράσας κρητῆρα μέγαν χρυσοῖο φαεινὸν

σκύπφους αἰνύμενος θαμέας ποτὸν ἡδὺν ἔπινεν.

Εὐριπίδης δ’ ἐν Εὐρυσθεῖ ἀρσενικῶς ἔφη ( fr. 379 N )·

σκύφος τε μακρός.

καὶ Ἀχαιὸς δ’ ἐν Ὀμφάλῃ ( fr. 33 N )·

ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ.

Σιμωνίδης δὲ ( fr. 246 B4 ) ‘οὐατόεντα σκύφον’ ἔφη. Ἴων δ’ ἐν Ὀμφάλῃ ( fr. 26 N )·

οἶνος οὐκ ἔνι

ἐν τῷ σκύφει,

τὸ σκύφει ἰδίως ἀπὸ τοῦ σκύφος σχηματίσας οὐδετέρως ἔφη. ὁμοίως καὶ Ἐπίχαρμος ἐν Κύκλωπι ( p. 243 L )·

φέρ’ ἐγχέας εἰς τὸ σκύφος.

καὶ Ἄλεξις ἐν Λευκαδίᾳ ( II 344 K )·

οἴνου γεραιοῖς χείλεσιν μέγα σκύφος.

καὶ Ἐπιγένης ἐν Βακχίδι ( II 417 K )·

τὸ σκύφος ἔχαιρον δεχόμενος.

Φαίδιμός τε ἐν πρώτῳ Ἡρακλείας ( p. 214 Ki )·

δουράτεον σκύφος εὐρὺ μελιζώροιο ποτοῖο.

καὶ παρ’ Ὁμήρῳ δ’ Ἀριστοφάνης ὁ Βυζάντιος ( p. 42 adn. N ) γράφει· Od. 14.112

πλησάμενος δ’ ἄρα οἱ δῶκε σκύφος, ᾧπερ ἔπινεν.

Ἀρίσταρχος δέ·

πλησάμενος δ’ ἄρα οἱ δῶκε σκύφον, ᾧπερ ἔπινεν.

Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος φησὶν ( cf. p. 477b ) ὅτι τῷ σκύφει καὶ τῷ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ, ὡς ὁ Εὔμαιος Od. 14.112

πλησάμενος δῶκε σκύφος, ᾧπερ ἔπινεν,

οἴνου ἐνίπλειον.

καὶ Ἀλκμὰν δέ φησι ( fr. 34 B4 )·

πολλάκι δ’ ἐν κορυφαῖς ὀρέων, ὅκα

θεοῖσιν ἅδῃ πολύφανος ἑορτά,

χρύσεον ἄγγος ἔχοισα μέγαν σκύφον,

οἷά τε ποιμένες ἄνδρες ἔχουσιν,

χερσὶ λεόντεον ἐν γάλα θεῖσα

τυρὸν ἐτύρησας μέγαν ἄτρυφον

ἀργειοφόνται.

Αἰσχύλος δ’ ἐν Περραιβίσι φησί ( fr. 184 N )·

ποῦ μοι τὰ πολλὰ δῶρα κἀκροθίνια;

ποῦ χρυσότευκτα κἀργυρᾶ σκυφώματα;

Στησίχορος δὲ τὸ παρὰ Φόλῳ τῷ Κενταύρῳ ποτήριον σκύφιον δέπας καλεῖ ἐν ἴσῳ τῷ σκυφοειδές· λέγει δ’ ἐπὶ τοῦ Ἡρακλέους ( fr. 7 B4 )·

σκύφιον δὲ λαβὼν δέπας ἔμμετρον ὡς τριλάγυνον

πί’ ἐπισχόμενος, τό ῥά οἱ παρέθηκε Φόλος κεράσας.

καὶ Ἄρχιππος δὲ ἐν Ἀμφιτρύωνι οὐδετέρως εἴρηκε ( I 680 K ).

λάγυνον δὲ μέτρου λέγουσιν εἶναι ὄνομα παρὰ τοῖς Ἕλλησιν, ὡς χοὸς καὶ κοτύλης. χωρεῖν δ’ αὐτὸ κοτύλας Ἀττικὰς δώδεκα. καὶ ἐν Πάτραις δέ φασι τοῦτ’ εἶναι τὸ μέτρον τὴν λάγυνον. ἀρσενικῶς δὲ εἴρηκε τὸν λάγυνον Νικόστρατος μὲν ἐν Ἑκάτῃ ( II 223 K )·

τῶν κατεσταμνισμένων

ἡμῖν λαγύνων πηλίκοι τινές; Β. τρίχους.

καὶ πάλιν·

τὸν μεστὸν ἡμῖν φέρε λάγυνον.

καὶ ἐν τῇ ἐπιγραφομένῃ Κλίνῃ ( ib. 224 )·

καὶ δυσχερὴς λάγυνος οὗτος πλησίον

ὄξους.

Δίφιλος ἐν Ἀνασῳζομένοις ( ib. 544 )·

λάγυνον ἔχω κενόν, ὦ γραῦ, θύλακον δὲ μεστόν.

Λυγκεὺς δ’ ὁ Σάμιος ἐν τῇ πρὸς Διαγόραν Ἐπιστολῇ γράφει· ‘καθ’ ὃν χρόνον ἐπεδήμησας ἐν Σάμῳ, Διαγόρα, πολλάκις οἶδά σε παραγινόμενον εἰς τοὺς παρ’ ἐμοὶ πότους, ἐν οἷς λάγυνος κατ’ ἄνδρα κείμενος οἰνοχοεῖτο, πρὸς ἡδονὴν διδοὺς ἑκάστῳ ποτήριον.’ Ἀριστοτέλης δ’ ἐν τῇ Θετταλῶν Πολιτείᾳ ( fr. 452 R ) θηλυκῶς λέγεσθαί φησιν ὑπὸ Θετταλῶν τὴν λάγυνον. καὶ Ῥιανὸς ὁ ἐποποιὸς ἐν Ἐπιγράμμασιν ( p. 211 M )·

ἥμισυ μὲν πίσσης κωνίτιδος, ἥμισυ δ’ οἴνου,

Ἀρχῖν᾽, ἀτρεκέως ἥδε λάγυνος ἔχει.

λεπτοτέρης δ’ οὐκ οἶδ’ ἐρίφου κρέα· πλὴν ὅ γε πέμψας

αἰνεῖσθαι πάντων ἄξιος Ἱπποκράτης.

οὐδετέρως δὲ Δίφιλος ἐν Ἀδελφοῖς εἴρηκεν ( II 541 K )·

ὦ τοιχωρύχον

ἐκεῖνο καὶ τῶν δυναμένων λαγύνιον·

ἔχον βαδίζειν εἰς τὰ γεύμαθ’ ὑπὸ μάλης,

καὶ τοῦτο πωλεῖν μέχρι ἂν ὥσπερ ἐν ἐράνῳ

εἷς λοιπὸς ᾖ κάπηλος ἠδικημένος

ὑπ’ οἰνοπώλου.

τὸ δ’ ἐν Γηρυονηίδι Στησιχόρου ‘ἔμμετρον ὡς τριλάγυνον’ τὴν τῶν τριῶν γενῶν ἀμφιβολίαν ἔχει. Ἐρατοσθένης δέ φησι ( fr. 82 Strecker ) λέγεσθαι τὴν πέτασον καὶ τὴν στάμνον ὑπό τινων.

τὸ δὲ σκύφος ὠνομάσθη ἀπὸ τῆς σκαφίδος. καὶ τοῦτο δ’ ἐστὶν ὁμοίως ἀγγεῖον ξύλινον στρογγύλον γάλα καὶ ὀρὸν δεχόμενον, ὡς καὶ παρ’ Ὁμήρῳ λέγεται· Od. 9.222

ναῖον δ’ ὀρῷ ἄγγεα πάντα

γαυλοί τε σκαφίδες τε τετυγμένα, τοῖς ἐνάμελγεν.

εἰ μὴ σκύφος οἷον σκύθος τις διὰ τὸ τοὺς Σκύθας περαιτέρω τοῦ δέοντος μεθύσκεσθαι. Ἱερώνυμος δ’ ὁ Ῥόδιος ἐν τῷ περὶ Μέθης ( fr. 2 Hi ) καὶ τὸ μεθύσαι σκυθίσαι φησί· συγγενὲς γὰρ εἶναι τὸ φ τῷ θ. ὕστερον δὲ κατὰ μίμησιν εἰργάσαντο κεραμέους τε καὶ ἀργυροῦς σκύφους. ὧν πρῶτοι μὲν ἐγένοντο καὶ κλέος ἔλαβον οἱ Βοιώτιοι λεγόμενοι, χρησαμένου κατὰ τὰς στρατείας πρώτου Ἡρακλέους τῷ γένει· διὸ καὶ Ἡρακλεωτικοὶ πρός τινων καλοῦνται. ἔχουσι μέντοι πρὸς τοὺς ἄλλους διαφοράν· ἔπεστι γὰρ ἐπὶ τῶν ὤτων αὐτοῖς ὁ λεγόμενος Ἡράκλειος δεσμός. μνημονεύει δὲ τῶν Βοιωτίων σκύφων Βακχυλίδης ἐν τούτοις ποιούμενος τὸν λόγον πρὸς τοὺς Διοσκόρους, καλῶν αὐτοὺς ἐπὶ ξένια ( fr. 28 B4 )·

οὐ βοῶν πάρεστι σώματ’ οὔτε χρυσὸς οὔτε πορφύρεοι τάπητες, ἀλλὰ θυμὸς εὐμενὴς

Μοῦσά τε γλυκεῖα καὶ Βοιωτίοισιν ἐν σκύφοισιν

οἶνος ἡδύς.

διήνεγκαν δὲ μετὰ τοὺς Βοιωτίους οἱ Ῥοδιακοὶ λεγόμενοι Δαμοκράτους δημιουργήσαντος. τρίτοι δ’ εἰσὶν οἱ Συρακόσιοι. καλεῖται δ’ ὁ σκύφος ὑπὸ Ἠπειρωτῶν, ὥς φησι Σέλευκος, λυρτός, ὑπὸ δὲ Μηθυμναίων, ὡς Παρμένων φησὶν ἐν τῷ περὶ Διαλέκτου, σκύθος. ἐκαλεῖτο δὲ καὶ Δερκυλλίδας ὁ Λακεδαιμόνιος Σκύφος, ὥς φησιν Ἔφορος ἐν τῇ ὀκτωκαιδεκάτῃ λέγων οὕτως ( FHG I 271 )· ‘Λακεδαιμόνιοι ἀντὶ Θίμβρωνος Δερκυλλίδαν ἔπεμψαν εἰς τὴν Ἀσίαν, ἀκούοντες ὅτι πάντα πράττειν εἰώθασιν οἱ περὶ τὴν Ἀσίαν βάρβαροι μετὰ ἀπάτης καὶ δόλου. διόπερ Δερκυλλίδαν ἔπεμψαν ἥκιστα νομίζοντες ἐξαπατηθήσεσθαι· ἦν γὰρ οὐδὲν ἐν τῷ τρόπῳ Λακωνικὸν οὐδ’ ἁπλοῦν ἔχων, ἀλλὰ πολὺ τὸ πανοῦργον καὶ τὸ θηριῶδες. διὸ καὶ Σκύφον αὐτὸν οἱ Λακεδαιμόνιοι προσηγόρευον.’

ΤΑΒΑΙΤΑΣ Ἀμύντας ἐν τῷ πρώτῳ τῶν τῆς Ἀσίας Σταθμῶν περὶ τοῦ ἀερομέλιτος καλουμένου διαλεγόμενος γράφει οὕτως ( scr. h. Al. M. p. 135 )· ‘σὺν τοῖς φύλλοις δρέποντες συντιθέασιν εἰς παλάθης Συριακῆς τρόπον πλάττοντες, οἳ δὲ σφαίρας ποιοῦντες. καὶ ἐπειδὰν μέλλωσι προσφέρεσθαι, ἀποκλάσαντες ἀπ’ αὐτῶν ἐν τοῖς ξυλίνοις ποτηρίοις, οὓς καλοῦσι ταβαίτας, προβρέχουσι καὶ διηθήσαντες πίνουσι. καὶ ἔστιν ὅμοιον ὡς ἄν τις μέλι πίνοι διείς, τούτου δὲ καὶ πολὺ ἥδιον.’

ΤΡΑΓΕΛΑΦΟΣ. οὕτω τινὰ καλεῖται ποτήρια, ὧν μνημονεύει Ἄλεξις μὲν ἐν Κονιατῇ ( II 333 K )·

κυμβία,

φιάλαι, τραγέλαφοι, κύλικες.

Εὔβουλος δ’ ἐν Κατακολλωμένῳ ( ib. 180 )·

ἀλλ’ εἰσὶ φιάλαι πέντε, τραγέλαφοι δύο.

Μένανδρος δ’ ἐν Ἁλιεῖ φησι ( cf. p. 484 c )·

τραγέλαφοι, λαβρώνιοι.

Ἀντιφάνης Χρυσίδι ( II 110 K )·

.. σατραποπλούτῳ δ᾽, ὡς λέγουσι, νυμφίῳ,

κεκτημένῳ τάλαντα, παῖδας, ἐπιτρόπους,

ζεύγη, καμήλους, στρώματ᾽, ἀργυρώματα,

φιάλας, τριήρεις, τραγελάφους, καρχήσια,

γαυλοὺς ὁλοχρύσουσ — Β. πλοῖα; Α. τοὺς κάδους μὲν οὖν

καλοῦσι γαυλοὺς πάντες οἱ προγάστορες.

ΤΡΙΗΡΗΣ. ὅτι καὶ τριήρης εἶδος ἐκπώματος Ἐπίνικος ἐν Ὑποβαλλομέναις δεδήλωκε. προείρηται δὲ τὸ μαρτύριον ( p. 497b ).

ΥΣΤΙΑΚΟΝ ποτήριον ποιὸν Ῥίνθων ἐν Ἡρακλεῖ·

ἐν ὑστιακῷ τε καθαρὸν ἐλατῆρα σὺ

καθαρῶν τ’ ἀλήτων κἀλφίτων ἀπερρόφεις.

ΦΙΑΛΗ. Ὅμηρος μὲν ὅταν λέγῃ ( Il. 21.270 )·

ἀμφίθετον φιάλην ἀπύρωτον ἔθηκε

καὶ ‘χρυσῆν φιάλην καὶ δίπλακα δημόν ( Il. 21.243 ) ’ʼ, οὐ τὸ ποτήριον λέγει, ἀλλὰ χαλκίον τι καὶ ἐκπέταλον λεβητῶδες, ἴσως δύο ὦτα ἔχον ἐξ ἀμφοτέρων τῶν μερῶν. Παρθένιος δ’ ὁ τοῦ Διονυσίου ἀμφίθετον ἀκούει τὴν ἀπύθμενον φιάλην. Ἀπολλόδωρος δ’ ὁ Ἀθηναῖος ἐν τῷ περὶ τοῦ Κρατῆρος ῥησειδίῳ τὴν κατὰ τὸν πυθμένα μὴ δυναμένην τίθεσθαι καὶ ἐρείδεσθαι, ἀλλὰ κατὰ τὸ στόμα. τινὲς δέ φασιν, ὃν τρόπον ἀμφιφορεὺς λέγεται ὁ ἀμφοτέρωθεν κατὰ τὰ ὦτα δυνάμενος φέρεσθαι, οὕτως καὶ τὴν ἀμφίθετον φιάλην. Ἀρίσταρχος δὲ τὴν δυναμένην ἐξ ἀμφοτέρων τῶν μερῶν τίθεσθαι, κατὰ τὸν πυθμένα καὶ κατὰ τὸ στόμα. Διονύσιος δ’ ὁ Θρᾲξ τὴν στρογγύλην, τὴν ἀμφιθέουσαν κυκλοτερεῖ τῷ σχήματι. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ‘ἡ μὲν φιάλη, φησί, κατ’ ἀντιστοιχίαν ἐστὶ πιάλη, ἡ τὸ πιεῖν ἅλις παρέχουσα· μείζων γὰρ τοῦ ποτηρίου. ἡ δὲ ἀμφίθετος καὶ ἀπύρωτος ἢ ψυχρήλατος ἢ ἐπὶ πῦρ οὐκ ἐπιτιθεμένη, καθότι καὶ λέβητα καλεῖ ὁ ποιητὴς τὸν μὲν ἐμπυριβήτην, τὸν δὲ ἄπυρον· Il. 21.885

κὰδ δὲ λέβητ’ ἄπυρον βοὸς ἄξιον ἀνθεμόεντα,

τὸν δεχόμενον ἴσως ὕδωρ ψυχρόν, ὥστε καὶ τὴν φιάλην εἶναι χαλκίῳ προσεοικυῖαν ἐκπετάλῳ, δεχομένην ψυχρὸν ὕδωρ. τὴν δ’ ἀμφίθετον πότερα δύο βάσεις ἔχειν δεῖ νομίζειν ἐξ ἑκατέρου μέρους, ἢ τὸ μὲν ἀμφὶ σημαίνει τὸ περί, τοῦτο δ’ αὖ τὸ περιττόν; ὥστε λέγεσθαι τὴν περιττῶς πεποιημένην ἀμφίθετον, ἐπεὶ τὸ ποιῆσαι θεῖναι πρὸς τῶν ἀρχαίων ἐλέγετο. δύναται δὲ καὶ ἡ ἐπὶ τὸν πυθμένα καὶ τὸ στόμα τιθεμένη· ἡ δὲ τοιαύτη θέσις τῶν φιαλῶν Ἰωνική ἐστι καὶ ἀρχαία. ἔτι γοῦν καὶ νῦν οὕτως Μασσαλιῆται τιθέασι τὰς φιάλας ἐπὶ πρόσωπον.’

Κρατίνου δ’ εἰπόντος ἐν Δραπέτισιν ( I 27 K )·

δέχεσθε φιάλας τάσδε βαλανειομφάλους,

Ἐρατοσθένης ἐν τῷ ἑνδεκάτῳ περὶ Κωμῳδίας ( fr. 25 Strecker ) τὴν λέξιν ἀγνοεῖν φησι Λυκόφρονα· τῶν γὰρ φιαλῶν οἱ ὀμφαλοὶ καὶ τῶν βαλανείων οἱ θόλοι παρόμοιοι· εἰς δὲ τὸ εἶδος οὐκ ἀρύθμως παίζονται. Ἀπίων δὲ καὶ Διόδωρός φησι· ‘φιάλαι ποιαί, ὧν ὁ ὀμφαλὸς παραπλήσιος ἠθμῷ.’ ὁ δὲ Μυρλεανὸς Ἀσκληπιάδης ἐν τοῖς περὶ ..... ‘Κρατίνου βαλανειόμφαλοι, φησίν, λέγονται, ὅτι οἱ ὀμφαλοὶ αὐτῶν καὶ τῶν βαλανείων οἱ θόλοι ὅμοιοί εἰσιν.’ καὶ Δίδυμος δὲ τὰ αὐτὰ εἰπὼν ( p. 42 Schm ) παρατίθεται τὰ Λυκόφρονος οὕτως ἔχοντα ( fr. 25 Str )· ‘ἀπὸ τῶν ὀμφαλῶν τῶν ἐν ταῖς γυναικείαις πυέλοις, ὅθεν τοῖς σκαφίοις ἀρύουσιν.’ Τίμαρχος δ’ ἐν τετάρτῳ περὶ τοῦ Ἐρατοσθένους Ἑρμοῦ ‘πεπαῖχθαί τις ἂν οἰηθείη, φησί, τὴν λέξιν, διότι τὰ πλεῖστα τῶν Ἀθήνησι βαλανείων κυκλοειδῆ ταῖς κατασκευαῖς ὄντα τοὺς ἐξαγωγοὺς ἔχει κατὰ μέσον, ἐφ’ οὗ χαλκοῦς ὀμφαλὸς ἔπεστιν.’ Ἴων δ’ ἐν Ὀμφάλῃ ( fr. 20 N )·

ἴτ’ ἐκφορεῖτε, παρθένοι,

κύπελλα καὶ μεσομφάλους.

οὕτω δ’ εἴρηκε τὰς βαλανειομφάλους, ὧν Κρατῖνος μνημονεύει ( v. Litt. d )·

δέχεσθε φιάλας τάσδε βαλανειομφάλους.

καὶ Θεόπομπος δ’ ἐν Ἀλθαίᾳ ἔφη ( I 734 K )·

λαβοῦσα πλήρη χρυσέαν μεσόμφαλον

φιάλην. Τελέστης δ’ ἄκατον ὠνόμαζέ νιν,

ὡς τοῦ Τελέστου ἄκατον τὴν φιάλην εἰρηκότος. Φερεκράτης δὲ ἢ ὁ πεποιηκὼς τοὺς εἰς αὐτὸν ἀναφερομένους Πέρσας φησί ( ib. 182 )·

στεφάνους τε πᾶσι κὠμφαλωτὰς χρυσίδας.

Ἀθηναῖοι δὲ τὰς μὲν ἀργυρᾶς φιάλας ἀργυρίδας λέγουσι, χρυσίδας δὲ τὰς χρυσᾶς. τῆς δὲ ἀργυρίδος φιάλης Φερεκράτης μὲν ἐν Πέρσαις οὕτως μνημονεύει ( ibid )·

οὗτος σύ, ποῖ τὴν ἀργυρίδα τηνδὶ φέρεις;

χρυσίδος δὲ Κρατῖνος ἐν Νόμοις ( ib. 52 )·

χρυσίδι σπένδων γέγραφε τοῖς ὄφεσι πιεῖν διδούς·

καὶ Ἕρμιππος ἐν Κέρκωψι ( ib. 234 )·

χρυσίδ’ οἴνου πανσέληνον ἐκπιὼν ὑφείλετο.

καὶ ὅ γε ἐ — — — — ἐκαλεῖτο δέ τις καὶ βαλανωτὴ φιάλη, ἧς τῷ πυθμένι χρυσοῖ ὑπέκειντο ἀστράγαλοι. Σῆμος δ᾽ ( FHG IV 495 ) ἐν Δήλῳ ἀνακεῖσθαί φησι χαλκοῦν φοίνικα, Ναξίων ἀνάθημα, καὶ καρυωτὰς φιάλας χρυσᾶς. Ἀναξανδρίδης δὲ ( II 164 K ) φιάλας Ἄρεος καλεῖ τὰ ποτήρια ταῦτα. Αἰολεῖς δὲ τὴν φιάλην ἄρακιν καλοῦσι.

ΦΘΟΙΣ. πλατεῖαι φιάλαι ὀμφαλωτοί. Εὔπολις ( I 357 K )· ‘σὺν φθοῖσι προσπεπωκώς.’ ἔδει δὲ ὀξύνεσθαι ὡς Καρσί, παισί, φθειρσί.

ΦΙΛΟΤΗΣΙΑ κύλιξ τις, ἣν κατὰ φιλίαν προὔπινον, ὥς φησι Πάμφιλος. Δημοσθένης δέ φησι ( 19, 128 )· ‘καὶ φιλοτησίας προὔπινεν.’ Ἄλεξις ( II 402 K )·

φιλοτησίαν σοι τήνδ’ ἐγὼ

ἰδίᾳ τε καὶ κοινῇ κύλικα προπίομαι.

ἐκαλεῖτο δὲ καὶ τὸ ἑταιρικὸν συνευωχούμενον φιλοτήσιον. Ἀριστοφάνης ( I 557 K )·

ἑπτάπους γοῦν ἡ σκιά ᾽στιν·

ἡ ᾽πὶ τὸ δεῖπνον ὡς ἤδη καλεῖ μ᾽

ὁ χορὸς ὁ φιλοτήσιος.’

διὰ δὲ τὴν τοιαύτην πρόποσιν ἐκαλεῖτο καὶ κύλιξ φιλοτησία, ὡς ἐν Λυσιστράτῃ ( 203 )·

δέσποινα Πειθοῖ καὶ κύλιξ φιλοτησία.

ΧΟΝΝΟΙ. παρὰ Γορτυνίοις ποτηρίου εἶδος, ὅμοιον

θηρικλείῳ, χάλκεον· ὃ δίδοσθαι τῷ ἁρπασθέντι ὑπὸ τοῦ ἐραστοῦ φησιν Ἑρμῶναξ. ΧΑΛΚΙΔΙΚΑ ποτήρια, ἴσως ἀπὸ τῆς Χαλκίδος τῆς Θρᾳκικῆς εὐδοκιμοῦντα.

ΧΥΤΡΙΔΕΣ. Ἄλεξις ἐν Ὑποβολιμαίῳ ( II 386 K )·

ἐγὼ Πτολεμαίου τοῦ βασιλέως τέτταρα

χυτρίδι’ ἀκράτου τῆς τ’ ἀδελφῆς προσλαβὼν

τῆς τοῦ βασιλέως ταὔτ᾽, ἀπνευστί τ’ ἐκπιὼν

ὡς ἄν τις ἥδιστ’ ἴσον ἴσῳ κεκραμένον,

καὶ τῆς Ὁμονοίας δύο, τί νῦν μὴ κωμάσω

ἄνευ λυχνούχου πρὸς τὸ τηλικοῦτο φῶς;

Ἡρόδοτος δ’ ἐν τῇ πέμπτῃ τῶν Ἱστοριῶν ( c. 88 ) νόμον φησὶ θέσθαι Ἀργείους καὶ Αἰγινήτας Ἀττικὸν μηδὲν προσφέρειν πρὸς τὰς θυσίας μηδὲ κέραμον, ἀλλ᾽ ἐκ χυτρίδων ἐπιχωρίων τὸ λοιπὸν αὐτόθι εἶναι πίνειν. καὶ Μελέαγρος δ’ ὁ κυνικὸς ἐν τῷ Συμποσίῳ οὑτωσὶ γράφει· ‘κἀν τοσούτῳ πρόποσιν αὐτῷ βαρεῖαν διέδωκε, χυτρίδια βαθέα δώδεκα.’

ΨΥΓΕΥΣ ἢ ΨΥΚΤΗΡ. Πλάτων Συμποσίῳ ( p. 213e )· ‘ἀλλὰ φέρε, παῖ, φάναι, τὸν ψυκτῆρα ἐκεῖνον, ἰδόντα αὐτὸν πλέον ἢ ὀκτὼ κοτύλας χωροῦντα. τοῦτον οὖν ἐμπλησάμενον πρῶτον μὲν αὐτὸν ἐκπιεῖν, ἔπειτα τῷ Σωκράτει κελεύειν ἐγχεῖν.’ .... ‘παραμηκύνειν ἐγχειροῦντος τοῦ Ἀρχεβούλου, εὐκαιρότατα προχέων ὁ παῖς τοῦ οἰναρίου ἀνατρέπει τὸν ψυκτῆρα.’ Ἄλεξις ἐν Εἰσοικιζομένῳ φησὶ ( II 319 K ) ‘τρικότυλον ψυγέα.’ Διώξιππος Φιλαργύρῳ ( III 359 K )·

παρ’ Ὀλυμπίχου δὲ θηρικλείους ἔλαβεν ἕξ,

ιτάτους δύο ψυκτῆρας.

Μένανδρος δ’ ἐν τῷ ἐπιγραφομένῳ δράματι Χαλκεῖά φησιν ( fr. 510 K )·

τοῦτο δὴ τὸ νῦν ἔθος

‘ἄκρατον’ ἐβόων, ‘τὴν μεγάλην.’ ψυκτῆρά τις

προὔπινεν ἄν, τοὺς ἀθλίους ἀπολλύων.

Ἐπιγένης δ’ ἐν Ἡρωίνῃ καταλέγων πολλὰ ποτήρια καὶ τοῦ ψυγέως οὕτως μνημονεύει ( II 417 K )·

τὴν θηρίκλειον δεῦρο καὶ τὰ Ῥοδιακὰ

κόμισον λαβὼν τοὺς παῖδας. εἶτ’ οἴσεις μόνος

ψυκτῆρα, κύαθον, κυμβία.

Στράττις Ψυχασταῖς ( I 728 K )·

ὃ δέ τις ψυκτῆρ᾽, ὃ δέ τις κύαθον

χαλκοῦν κλέψας ἀπορῶν κεῖται,

κοτύλη δ’ ἀνὰ χοίνικα μάττει.

Ἄλεξις δ’ ἐν Ἱππίσκῳ ψυκτηρίδιον καλεῖ διὰ τούτων ( II 297 K )·

ἀπήντων τῷ ξένῳ

εἰς τὴν κατάλυσιν ησονην αἴθων ἀνήρ.

τοῖς παισί τ’ εἶπα (δύο γὰρ ἦγον οἴκοθεν)

τἀκπώματ’ εἰς τὸ φανερὸν ἐκνενιτρωμένα

θεῖναι· κύαθος δ’ ἦν ἀργυροῦς, τἀκπώματα

ἦγεν δύο δραχμάς, κυμβίον δὲ τέτταρας,

ψυκτηρίδιον δὲ δύ’ ὀβολούς, Φιλιππίδου

λεπτότερον.

Ἡρακλέων δὲ ὁ Ἐφέσιος ‘ὃν ἡμεῖς, φησί, ψυγέα καλοῦμεν, ψυκτηρίαν τινὲς ὀνομάζουσιν. τοὺς δ’ Ἀττικοὺς καὶ κωμῳδεῖν τὸν ψυγέα ὡς ξενικὸν ὄνομα.’ Εὔφρων ἐν Ἀποδιδούσῃ ( III 320 K )·

ἐπὰν δὲ καλέσῃ ψυγέα τὸν ψυκτηρίαν,

τὸ τευτλίον δὲ σεῦτλα, φακέαν τὴν φακῆν,

τί δεῖ ποιεῖν; σὺ γὰρ εἶπον. Β. ὥσπερ χρυσίου

φωνῆς ἀπότισον, Πυργόθεμι, καταλλαγήν.

Ἀντιφάνης Ἱππεῦσι ( II 54 K )·

πῶς οὖν διαιτώμεσθα; τὸ μὲν ἐφίππιον

στρῶμ’ ἐστὶν ἡμῖν, ὁ δὲ καλὸς πῖλος κάδος,

ψυκτήρ, ὅτι βούλει, πάντ᾽, Ἀμαλθείας κέρας.

ἐν δὲ τῇ Καρίνῃ σαφῶς δηλοῦται, ὅτι τούτῳ ἐχρῶντο οἰνοχοοῦντες κυάθῳ. εἰπὼν γάρ ( II 56 K )·

τρίποδα καὶ κάδον

παραθέμενος ψυκτῆρά τ’ οἴνου ....

μεθύσκεται,

ἐν τοῖς ἑξῆς ποιεῖ αὐτὸν λέγοντα·

ἔσται πότος

σφοδρότερος. οὐκοῦν, εἰ φράσαι τις, οὐκ ἔτι

ἔξεστι κυαθίζειν γάρ ......

τὸν δὲ κάδον ἔξω καὶ τὸ ποτήριον λαβὼν

ἀπόφερε τἄλλα πάντα.

Διονύσιος δὲ ὁ τοῦ Τρύφωνος ἐν τῷ περὶ Ὀνομάτων ‘τὸν ψυγέα, φησίν, ἐκάλουν οἱ ἀρχαῖοι δῖνον.’ Νίκανδρος δ᾽ ὁ Θυατειρηνὸς καλεῖσθαί φησι ψυκτήρια καὶ τοὺς ἀλσώδεις καὶ συσκίους τόπους τοὺς τοῖς θεοῖς ἀνειμένους, ἐν οἷς ἔστιν ἀναψῦξαι. Αἰσχύλος Νεανίσκοις ( fr. 146 N )·

σαύρας ὑποσκίοισιν ἐν ψυκτηρίοις.

Εὐριπίδης Φαέθοντι ( fr. 782 N )·

ψυκτήρια

δένδρεα φίλαισιν ὠλέναισι δέξεται.

καὶ ὁ τὸν Αἰγίμιον δὲ ποιήσας εἴθ’ Ἡσίοδός ἐστιν ἢ Κέρκωψ ὁ Μιλήσιος ( fr. 7 Rz )·

ἔνθα ποτ’ ἔσται ἐμὸν ψυκτήριον, ὄρχαμε λαῶν.

ΩΙΔΟΣ. οὕτως ἐκαλεῖτο τὸ ποτήριον, φησὶ Τρύφων ἐν τοῖς Ὀνοματικοῖς ( fr. 115 V ), τὸ ἐπὶ τῷ σκολίῳ διδόμενον, ὡς Ἀντιφάνης παρίστησιν ἐν Διπλασίοις ( II 45 K )·

τί οὖν ἐνέσται τοῖς θεοῖσιν; Β. οὐδὲ ἕν,

ἂν μὴ κεράσῃ τις. Α. ἴσχε, τὸν ᾠδὸν λάμβανε.

ἔπειτα μηδὲν τῶν ἀπηρχαιωμένων

τούτων περάνῃς, τὸν Τελαμῶνα μηδὲ τὸν

Παιῶνα μηδ’ Ἁρμόδιον.

ΩΙΟΣΚΥΦΙΑ. περὶ τῆς ἰδέας τῶν ποτηρίων Ἀσκληπιάδης ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος φησὶν ( cf. p. 438f ) ὅτι δύο πυθμένας ἔχει, ἕνα μὲν τὸν κατὰ τὸ κύτος αὐτῷ συγκεχαλκευμένον, ἕτερον δὲ τὸν πρόσθετον ἀπ’ ὀξέος ἀρχόμενον, καταλήγοντα δὲ εἰς πλατύτερον, ἐφ’ οὗ ἵσταται τὸ ποτήριον.

ΩΙΟΝ. Δίνων ἐν γʹ Περσικῶν φησιν οὕτως ( FHG II 92 )· ‘ἐστὶ δὲ ποτίβαζις ἄρτος κρίθινος καὶ πύρινος ὀπτὸς καὶ κυπαρίσσου στέφανος καὶ οἶνος κεκραμένος ἐν ᾠῷ χρυσῷ, οὗ αὐτὸς βασιλεὺς πίνει.’

τοσαῦτα εἰπὼν ὁ Πλούταρχος καὶ ὑπὸ πάντων κροταλισθεὶς ᾔτησε φιάλην, ἀφ’ ἧς σπείσας ταῖς Μούσαις καὶ τῇ τούτων Μνημοσύνῃ μητρὶ προὔπιε πᾶσι φιλοτησίαν. ἐπειπὼν δέ ( Pind. Ol. 7, 1 )·

φιάλαν ὡς εἴ τις ἀφνεᾶς ἀπὸ χειρὸς ἑλὼν

ἔνδον ἀμπέλου καχλάζοισαν δρόσῳ

δωρήσεται,

οὐ μόνον ‘νεανίᾳ γαμβρῷ προπίνων’, ἀλλὰ καὶ πᾶσι τοῖς φιλτάτοις ἔδωκε τῷ παιδὶ περισοβεῖν ἐν κύκλῳ κελεύσας, τὸ κύκλῳ πίνειν τοῦτ’ εἶναι λέγων, παρατιθέμενος Μενάνδρου ἐκ Περινθίας ( fr. 397 K )·

οὐδεμίαν ἡ γραῦς ὅλως

κύλικα παρῆκεν, ἀλλὰ πίνει τὴν κύκλῳ.

καὶ πάλιν ἐκ Θεοφορουμένης ( fr. 224 )·

καὶ ταχὺ πάλι τὸ πρῶτον περισόβει ποτήριον

αὐτοῖς ἀκράτου.

καὶ Εὐριπίδης δ’ ἐν Κρήσσαις ( fr. 468 N )·

τὰ δ’ ἄλλα χαῖρε κύλικος ἑρπούσης κύκλῳ.

αἰτοῦντος δὲ τοῦ γραμματικοῦ Λεωνίδου μεῖζον ποτήριον καὶ εἰπόντος ‘κρατηρίζωμεν, ἄνδρες φίλοι ... οὕτως δὲ τοὺς πότους Λυσανίας φησὶν ὁ Κυρηναῖος Ἡρόδωρον εἰρηκέναι ἐν τούτοις ( FHG II 41 ) ‘ἐπεὶ δὲ θύσαντες πρὸς δεῖπνον καὶ κρατῆρα καὶ εὐχὰς καὶ παιῶνας ἐτράποντο.’ καὶ ὁ τοὺς μίμους δὲ πεποιηκώς, οὓς αἰεὶ διὰ χειρὸς ἔχειν Δοῦρίς φησι ( FHG II 480 ) τὸν σοφὸν Πλάτωνα, λέγει που ( Sophr. fr. 124 Bo ) ‘κἠκρατηρίχημες’ ἀντὶ τοῦ ἐπεπώκειμεν.’ ‘ἀλλὰ μήν, πρὸς θεῶν’, ὁ Ποντιανὸς ἔφη, ‘οὐ δεόντως ἐκ μεγάλων πίνετε ποτηρίων, τὸν ἥδιστον καὶ χαριέστατον Ξενοφῶντα πρὸ ὀφθαλμῶν ἔχοντες, ὃς ἐν τῷ Συμποσίῳ φησίν ( c. 2, 24 )· ‘ὁ δ’ αὖ Σωκράτης εἶπεν· ἀλλὰ πίνειν μέν, ὦ ἄνδρες, καὶ ἐμοὶ πάνυ δοκεῖ. τῷ γὰρ ὄντι ὁ οἶνος ἄρδων τὰς ψυχὰς τὰς μὲν λύπας ὥσπερ ὁ μανδραγόρας ἀνθρώπους κοιμίζει, τὰς δὲ φιλοφροσύνας ὥσπερ ἔλαιον φλόγας ἐγείρει. δοκεῖ μέντοι μοι καὶ τὰ τῶν ἀνθρώπων σώματα τὰ αὐτὰ πάσχειν ἅπερ καὶ τὰ τῶν ἐν γῇ φυομένων. καὶ γὰρ ἐκεῖνα, ὅταν μὲν ὁ θεὸς αὐτὰ ἄγαν ἀθρόως ποτίζῃ, οὐ δύναται ὀρθοῦσθαι οὐδὲ ταῖς ὥραις διαπνεῖσθαι· ὅταν δὲ ὅσῳ ἥδεται τοσοῦτο πίνῃ, καὶ μάλα ὀρθά τε αὔξεται καὶ θάλλοντα ἀφικνεῖται εἰς τὴν καρπογονίαν. οὕτω δὴ καὶ ἡμεῖς, ἢν μὲν ἀθρόον τὸ ποτὸν ἐγχεώμεθα, ταχὺ ἡμῶν καὶ τὰ σώματα καὶ αἱ γνῶμαι σφαλοῦνται, καὶ οὐδ’ ἀναπνεῖν μὴ ὅτι λέγειν δυνησόμεθα· ἢν δὲ ἡμῖν οἱ παῖδες μικραῖς κύλιξι μικρὰ ἐπιψακάζωσιν, ἵνα καὶ ἐγὼ Γοργιείοις ῥήμασιν εἴπω, οὕτως οὐ βιαζόμενοι μεθύειν ὑπὸ τοῦ οἴνου, ἀλλ’ ἀναπειθόμενοι πρὸς τὸ παιγνιωδέστερον ἀφιξόμεθα.’

εἰς ταῦτά τις ἀποβλέπων τὰ τοῦ καλοῦ Ξενοφῶντος ἐπιγινώσκειν δυνήσεται ἣν εἶχε πρὸς αὐτὸν ὁ λαμπρότατος Πλάτων ζηλοτυπίαν, ἢ τάχα φιλονίκως εἶχον ἀρχῆθεν πρὸς ἑαυτοὺς οἱ ἄνδρες οὗτοι, αἰσθόμενοι τῆς ἰδίας ἑκάτερος ἀρετῆς, καὶ ἴσως καὶ περὶ πρωτείων διεφέροντο, οὐ μόνον ἐξ ὧν περὶ Κύρου εἰρήκασι τεκμαιρομένοις ἡμῖν, ἀλλὰ κἀκ τῶν αὐτῶν ὑποθέσεων. Συμπόσια μὲν γὰρ γεγράφασιν ἀμφότεροι, καὶ ἐν αὐτοῖς ὃ μὲν τὰς αὐλητρίδας ἐκβάλλει, ὃ δὲ εἰσάγει· καὶ ὃ μέν, ὡς πρόκειται ( Litt. d ), παραιτεῖται πίνειν μεγάλοις ποτηρίοις, ὃ δὲ τὸν Σωκράτην παράγει τῷ ψυκτῆρι πίνοντα μέχρι τῆς ἕω. κἀν τῷ περὶ Ψυχῆς δὲ ὁ Πλάτων καταλεγόμενος ἕκαστον τῶν παρατυχόντων ( p. 59 b ) οὐδὲ κατὰ μικρὸν τοῦ Ξενοφῶντος μέμνηται. καὶ περὶ τοῦ Κύρου οὖν ὃ μὲν λέγει ὡς ἐκ πρώτης ἡλικίας ἐπεπαίδευτο πάντα τὰ πάτρια, ὁ δὲ Πλάτων ὥσπερ ἐναντιούμενος ἐν τρίτῳ Νόμων φησί ( p. 694 c )· ‘μαντεύομαι δὲ περὶ Κύρου τὰ μὲν ἄλλα στρατηγὸν αὐτὸν ἀγαθὸν εἶναι καὶ φιλόπονον, παιδείας δ᾽ ὀρθῆς οὐδὲ ἧφθαι τὸ παράπαν, οἰκονομίᾳ δ’ οὐδ’ ᾑτινιοῦν προσεσχηκέναι. ἔοικε δ’ ἐκ νέου στρατεύεσθαι, παραδούς τε τοὺς παῖδας ταῖς γυναιξὶ τρέφειν ....’ πάλιν ὁ μὲν Ξενοφῶν συναναβὰς Κύρῳ εἰς Πέρσας μετὰ τῶν μυρίων Ἑλλήνων καὶ ἀκριβῶς εἰδὼς τὴν προδοσίαν τοῦ Θεσσαλοῦ Μένωνος, ὅτι αὐτὸς αἴτιος ἐγένετο τοῖς περὶ Κλέαρχον τῆς ἀπωλείας τῆς ὑπὸ Τισσαφέρνου γενομένης, καὶ οἷός τις ἦν τὸν τρόπον, ὡς χαλεπός, ὡς ἀσελγής, διηγησαμένου· ὁ καλὸς Πλάτων μονονουχὶ εἰπών ‘οὐκ ἔστ’ ἔτυμος λόγος οὗτος’ ( Stesich fr. 32 B ) ἐγκώμια αὐτοῦ διεξέρχεται, ὁ τοὺς ἄλλους ἁπαξαπλῶς κακολογήσας, ἐν μὲν τῇ Πολιτείᾳ Ὅμηρον ἐκβάλλων καὶ τὴν μιμητικὴν ποίησιν, αὐτὸς δὲ τοὺς διαλόγους μιμητικῶς γράψας, ὧν τῆς ἰδέας οὐδ’ αὐτὸς εὑρετής ἐστιν. πρὸ γὰρ αὐτοῦ τοῦθ’ εὗρε τὸ εἶδος τῶν λόγων ὁ Τήιος Ἀλεξαμενός, ὡς Νικίας ὁ Νικαεὺς ἱστορεῖ καὶ Σωτίων. Ἀριστοτέλης δ’ ἐν τῷ περὶ Ποιητῶν οὕτως γράφει ( fr. 55 R )· ‘οὐκοῦν οὐδὲ ἐμμέτρους τοὺς καλουμένους Σώφρονος μίμους μὴ φῶμεν εἶναι λόγους καὶ μιμήσεις ἢ τοὺς Ἀλεξαμενοῦ τοῦ Τηίου τοὺς πρώτους γραφέντας τῶν Σωκρατικῶν διαλόγων,’ ἄντικρυς φάσκων ὁ πολυμαθέστατος Ἀριστοτέλης πρὸ Πλάτωνος διαλόγους γεγραφέναι τὸν Ἀλεξαμενόν. διαβάλλει δὲ ὁ Πλάτων καὶ Θρασύμαχον τὸν Χαλκηδόνιον σοφιστὴν ὅμοιον εἶναι λέγων τῷ ὀνόματι, ἔτι δ’ Ἱππίαν καὶ Γοργίαν καὶ Παρμενίδην καὶ ἑνὶ διαλόγῳ τῷ Πρωταγόρᾳ πολλούς, ὁ τοιαῦτα ἐν τῇ Πολιτείᾳ εἰπών ( 8 p 562 cd )· ‘ὅταν, οἶμαι, δημοκρατουμένη πόλις ἐλευθερίας διψήσασα κακῶν οἰνοχόων τύχῃ καὶ ἀκράτου αὐτῆς μεθυσθῇ.’

λέγεται δὲ ὡς καὶ ὁ Γοργίας αὐτὸς ἀναγνοὺς τὸν ὁμώνυμον αὑτῷ διάλογον πρὸς τοὺς συνήθεις ἔφη ‘ὡς καλῶς οἶδε Πλάτων ἰαμβίζειν.’ Ἕρμιππος δὲ ἐν τῷ περὶ Γοργίου ( FHG III 48 ) ‘ὡς ἐπεδήμησε, φησί, ταῖς Ἀθήναις Γοργίας μετὰ τὸ ποιήσασθαι τὴν ἀνάθεσιν τῆς ἐν Δελφοῖς ἑαυτοῦ χρυσῆς εἰκόνος, εἰπόντος τοῦ Πλάτωνος, ὅτε εἶδεν αὐτόν, ‘ἥκει ἡμῖν ὁ καλός τε καὶ χρυσοῦς Γοργίας,’ ἔφη ὁ Γοργίας· ‘ἦ καλόν γε αἱ Ἀθῆναι καὶ νέον τοῦτον Ἀρχίλοχον ἐνηνόχασιν.’ ἄλλοι δέ φασιν ὡς ἀναγνοὺς ὁ Γοργίας τὸν Πλάτωνος διάλογον πρὸς τοὺς παρόντας εἶπεν ὅτι οὐδὲν τούτων οὔτ’ εἶπεν οὔτ’ ἤκουσε παρὰ Πλάτωνος. ταὐτά φασι καὶ Φαίδωνα εἰπεῖν ἀναγνόντα τὸν περὶ Ψυχῆς. διὸ καλῶς ὁ Τίμων περὶ αὐτοῦ ἔφη ( fr. 52 W )·

ὡς ἀνέπλαττε Πλάτων ὁ πεπλασμένα θαύματα εἰδώς.

Παρμενίδῃ μὲν γὰρ καὶ ἐλθεῖν εἰς λόγους τὸν τοῦ Πλάτωνος Σωκράτην μόλις ἡ ἡλικία συγχωρεῖ, οὐχ ὡς καὶ τοιούτους εἰπεῖν ἢ ἀκοῦσαι λόγους. τὸ δὲ πάντων σχετλιώτατον καὶ τὸ εἰπεῖν οὐδεμιᾶς κατεπειγούσης χρείας ( Parm. p. 127b ) ὅτι παιδικὰ γεγόνοι τοῦ Παρμενίδου Ζήνων ὁ πολίτης αὐτοῦ. ἀδύνατον δὲ καὶ Φαῖδρον οὐ μόνον κατὰ Σωκράτην εἶναι, ἦ πού γε καὶ ἐρώμενον αὐτοῦ γεγονέναι. ἀλλὰ μὴν οὐ δύνανται Πάραλος καὶ Ξάνθιππος οἱ Περικλέους υἱοὶ τελευτήσαντες τῷ λοιμῷ Πρωταγόρᾳ διαλέγεσθαι, ὅτε τὸ δεύτερον ἐπεδήμησε ταῖς Ἀθήναις, οἱ ... ἔτι πρότερον τελευτήσαντες τῷ λοιμῷ. πολλὰ δ’ ἔστι καὶ ἄλλα λέγειν περὶ αὐτοῦ καὶ δεικνύναι ὡς ἔπλαττε τοὺς διαλόγους.

ὅτι δὲ καὶ δυσμενὴς ἦν πρὸς ἅπαντας, δῆλον καὶ ἐκ τῶν ἐν τῷ Ἴωνι ἐπιγραφομένῳ, ἐν ᾧ πρῶτον μὲν κακολογεῖ πάντας τοὺς ποιητάς ( p. 534 ), ἔπειτα ( p. 541 d ) καὶ τοὺς ὑπὸ τοῦ δήμου προαγομένους, Φανοσθένη τὸν Ἄνδριον κἀπολλόδωρον τὸν Κυζικηνόν, ἔτι δὲ τὸν Κλαζομένιον Ἡρακλείδην. ἐν δὲ τῷ Μένωνι καὶ τοὺς μεγίστους παρ’ Ἀθηναίοις γενομένους Ἀριστείδην καὶ Θεμιστοκλέα ( p. 93c. 94a ), Μένωνα δὲ ἐπαινεῖ τὸν τοὺς Ἕλληνας προδόντα. ἐν δὲ τῷ Εὐθυδήμῳ Εὐθύδημον καὶ τὸν ἀδελφὸν αὐτοῦ Διονυσόδωρον προπηλακίζων καὶ καλῶν ὀψιμαθεῖς ἔτι τε ἐριστὰς ὀνομάζων ὀνειδίζει αὐτοῖς καὶ τὴν ἐκ Χίου τῆς πατρίδος φυγήν ( p. 271 c ), ἀφ’ ἧς ἐν Θουρίοις κατῳκίσθησαν. ἐν δὲ τῷ περὶ Ἀνδρείας ( Lach. p. 179c ) Μελησίαν τὸν Θουκυδίδου τοῦ ἀντιπολιτευσαμένου Περικλεῖ καὶ Λυσίμαχον τὸν Ἀριστείδου τοῦ δικαίου, τῆς τῶν πατέρων ἀρετῆς ἀναξίους εἶναι φάσκων. ἃ δὲ περὶ Ἀλκιβιάδου εἴρηκεν ἐν τῷ Συμποσίῳ οὐδ’ εἰς φῶς λέγεσθαί ἐστιν ἄξιον, ἔν τε τῷ προτέρῳ τῶν εἰς αὐτὸν διαλόγων· ὁ γὰρ δεύτερος ὑπό τινων Ξενοφῶντος εἶναι λέγεται, ὡς καὶ ἡ Ἀλκυὼν Λέοντος τοῦ Ἀκαδημαικοῦ, ὥς φησι Νικίας ὁ Νικαεύς. τὰ μὲν οὖν κατὰ Ἀλκιβιάδου λεχθέντα σιωπῶ· ὅτι δὲ τὸν Ἀθηναίων δῆμον εἰκαῖον εἴρηκε κριτὴν ἔτι τε πρόκωπον, Λακεδαιμονίους δὲ ἐπαινῶν ἐπαινεῖ καὶ τοὺς πάντων Ἑλλήνων ἐχθροὺς Πέρσας ( p. 121 sqq ). καὶ τὸν ἀδελφὸν δὲ τοῦ Ἀλκιβιάδου Κλεινίαν μαινόμενόν τε ἀποφαίνει καὶ τοὺς υἱοὺς αὐτοῦ ἠλιθίους ( p. 118e ) Μειδίαν τε ὀρτυγοκόπον ( p. 120a ), καὶ τὸν τῶν Ἀθηναίων δῆμον εὐπρόσωπον μὲν εἶναι, δεῖν δ’ αὐτὸν ἀποδύσαντας θεωρεῖν ( p. 132a )· ὀφθήσεται γάρ, φησί, περίβλεπτον ἀξίωμα περικείμενος κάλλους οὐκ ἀληθινοῦ.

ἐν δὲ τῷ Κίμωνι οὐδὲ τῆς Θεμιστοκλέους φείδεται κατηγορίας οὐδὲ τῆς Ἀλκιβιάδου καὶ Μυρωνίδου, ἀλλ’ οὐδ’ αὐτοῦ τοῦ Κίμωνος. καὶ ὁ Κρίτων δ’ αὐτοῦ Κρίτωνος ( p. 45 a b ), ἡ δὲ Πολιτεία ( I p. 329c ) καὶ Σοφοκλέους περιέχει καταδρομήν, ὁ δὲ Γοργίας οὐ μόνον ἀφ’ οὗ τὸ ἐπίγραμμα, ἀλλὰ καὶ Ἀρχελάου τοῦ Μακεδονίας βασιλέως ( p. 471 a ), ὃν οὐ μόνον ἐπονείδιστον γένος ἔχειν, ἀλλ’ ὅτι καὶ ἀπέκτεινε τὸν δεσπότην. οὗτος δ’ ἐστὶ Πλάτων, ὃν Σπεύσιππός φησι φίλτατον ὄντα Ἀρχελάῳ Φιλίππῳ τῆς βασιλείας αἴτιον γενέσθαι. γράφει γοῦν Καρύστιος ὁ Περγαμηνὸς ἐν τοῖς Ἱστορικοῖς Ὑπομνήμασιν οὕτως ( FHG IV 357 )· ‘Σπεύσιππος πυνθανόμενος Φίλιππον βλασφημεῖν περὶ Πλάτωνος εἰς ἐπιστολὴν ἔγραψέ τι τοιοῦτον· ‘... ὥσπερ ἀγνοοῦντας τοὺς ἀνθρώπους ὅτι καὶ τὴν ἀρχὴν τῆς βασιλείας Φίλιππος διὰ Πλάτωνος ἔσχεν. Εὐφραῖον γὰρ ἀπέστειλε τὸν Ὠρείτην πρὸς Περδίκκαν Πλάτων, ὃς ἔπεισεν ἀπομερίσαι τινὰ χώραν Φιλίππῳ. διατρέφων δ’ ἐνταῦθα δύναμιν, ὡς ἀπέθανε Περδίκκας, ἐξ ἑτοίμου δυνάμεως ὑπαρχούσης ἐπέπεσε τοῖς πράγμασι.’ τοῦτο δ’ εἴπερ οὕτως ἀληθείας ἔχει, θεὸς ἂν εἰδείη. ὁ δὲ καλὸς αὐτοῦ Πρωταγόρας πρὸς τῷ καταδρομὴν ἔχειν πολλῶν ποιητῶν καὶ σοφῶν ἀνδρῶν ἐκθεατριζόμενον ἔχει καὶ τὸν Καλλίου βίον μᾶλλον τῶν Εὐπόλιδος Κολάκων. ἐν δὲ τῷ Μενεξένῳ οὐ μόνον Ἱππίας ὁ Ἡλεῖος χλευάζεται, ἀλλὰ καὶ ὁ Ῥαμνούσιος Ἀντιφῶν καὶ ὁ μουσικὸς Λάμπρος ( p. 236a ). ἐπιλίποι δ’ ἄν με ἡ ἡμέρα, εἰ πάντας ἐθελήσαιμι ἐπελθεῖν τοὺς κακῶς ἀκούσαντας ὑπὸ τοῦ σοφοῦ. ἀλλὰ μὴν οὐδ’ Ἀντισθένη ἐπαινῶ· καὶ γὰρ καὶ οὗτος πολλοὺς εἰπὼν κακῶς οὐδ’ αὐτοῦ τοῦ Πλάτωνος ἀπέσχετο, ἀλλὰ καλέσας αὐτὸν φορτικῶς Σάθωνα τὸν ταύτην ἔχοντα τὴν ἐπιγραφὴν διάλογον ἐξέδωκεν.

Ἡγήσανδρος δὲ ὁ Δελφὸς ἐν τοῖς Ὑπομνήμασι περὶ τῆς πρὸς πάντας τοῦ Πλάτωνος κακοηθείας λέγων γράφει καὶ ταῦτα ( FHG IV 412 )· ‘μετὰ τὴν Σωκράτους τελευτὴν ἐπὶ πλεῖον τῶν συνήθων ἀθυμούντων ἔν τινι συνουσίᾳ Πλάτων συμπαρὼν λαβὼν τὸ ποτήριον παρεκάλει μὴ ἀθυμεῖν αὐτούς, ὡς ἱκανὸς αὐτὸς εἴη ἡγεῖσθαι τῆς σχολῆς, καὶ προέπιεν Ἀπολλοδώρῳ. καὶ ὃς εἶπεν ‘ἥδιον ἂν παρὰ Σωκράτους τὴν τοῦ φαρμάκου κύλικα εἰλήφειν ἢ παρὰ σοῦ τὴν τοῦ οἴνου πρόποσιν.’ ἐδόκει γὰρ Πλάτων φθονερὸς εἶναι καὶ κατὰ τὸ ἦθος οὐδαμῶς εὐδοκιμεῖν. καὶ γὰρ Ἀρίστιππον πρὸς Διονύσιον ἀποδημήσαντα ἔσκωπτεν, αὐτὸς τρὶς εἰς Σικελίαν ἐκπλεύσας· ἅπαξ μὲν τῶν ῥυάκων χάριν, ὅτε καὶ τῷ πρεσβυτέρῳ Διονυσίῳ συγγενόμενος ἐκινδύνευσεν, δὶς δὲ πρὸς τὸν νεώτερον Διονύσιον. Αἰσχίνου τε πένητος ὄντος καὶ μαθητὴν ἕνα ἔχοντος Ξενοκράτην, τοῦτον περιέσπασεν. καὶ Φαίδωνι δὲ τὴν τῆς δουλείας ἐφιστὰς δίκην ἐφωράθη· καὶ τὸ καθόλου πᾶσι τοῖς Σωκράτους μαθηταῖς ἐπεφύκει μητρυιᾶς ἔχων διάθεσιν. διόπερ Σωκράτης οὐκ ἀηδῶς περὶ αὐτοῦ στοχαζόμενος ἐνύπνιον ἔφησεν ἑωρακέναι πλειόνων παρόντων. δοκεῖν γὰρ ἔφη τὸν Πλάτωνα κορώνην γενόμενον ἐπὶ τὴν κεφαλὴν μου ἀναπηδήσαντα τὸ φαλακρὸν μου κατασκαριφᾶν καὶ κρώζειν περιβλέπουσαν. ‘δοκῶ οὖν σε, ὦ Πλάτων, πολλὰ κατὰ τῆς ἐμῆς ψεύσεσθαι κεφαλῆς.’ ἦν δὲ ὁ Πλάτων πρὸς τῇ κακοηθείᾳ καὶ φιλόδοξος, ὅστις ἔφησεν· ‘ἔσχατον τὸν τῆς φιλοδοξίας χιτῶνα ἐν τῷ θανάτῳ αὐτῷ ἀποδυόμεθα, ἐν διαθήκαις, ἐν ἐκκομιδαῖς, ἐν τάφοις’, ὥς φησι Διοσκουρίδης ἐν τοῖς Ἀπομνημονεύμασιν ( FHG II 196 ). καὶ τὸ πόλιν δὲ θελῆσαι κτίσαι καὶ τὸ νομοθετῆσαι τίς οὐ φήσει πάθος εἶναι φιλοδοξίας; δῆλον δ᾽ ἐστὶ τοῦτο ἐξ ὧν ἐν τῷ Τιμαίῳ λέγει ( p. 19b )· ‘πέπονθά τι πάθος πρὸς τὴν πολιτείαν, ὥσπερ ἂν εἰ ζωγράφος ἐβούλετο τὰ ἑαυτοῦ ἔργα κινούμενα καὶ ἐνεργὰ ἰδεῖν, οὕτω κἀγὼ τοὺς πολίτας οὓς διαγράφω.’

περὶ δὲ τῶν ἐν τοῖς διαλόγοις αὐτοῦ κεκλεμμένων τί ἂν καὶ λέγοι τις; ἡ μὲν γὰρ ψυχὴ ἡ διαπλαττομένη ἀθάνατος ὑπ᾽ αὐτοῦ καὶ κατὰ τὴν ἀπόλυσιν χωριζομένη τοῦ σώματος παρὰ προτέρῳ εἴρηται Ὁμήρῳ. οὗτος γὰρ εἶπεν ὡς ἡ τοῦ Πατρόκλου ψυχὴ Il. 16.856

Ἄιδόσδε κατῆλθεν

ὃν πότμον γοόωσα, λιποῦσ’ ἀνδροτῆτα καὶ ἥβην.

εἰ δ’ οὖν καὶ Πλάτωνος φήσειέν τις εἶναι τὸν λόγον, οὐχ ὁρῶ τίν’ ἐσχήκαμεν ἀπ’ αὐτοῦ ὠφέλειαν. ἐὰν γὰρ καὶ συγχωρήσῃ τις μεθίστασθαι τὰς τῶν τετελευτηκότων ψυχὰς εἰς ἄλλας φύσεις ἢ πρὸς τὸν μετεωρότερον καὶ καθαρώτερον ἀνέρχεσθαι τόπον, ἅτε κουφότητος μετεχούσας, τί πλέον ἡμῖν; ὧν γὰρ μήτ’ ἀνάμνησίς ἐστιν οὗ ποτε ἦμεν μήτ’ αἴσθησις, εἰ καὶ τὸ σύνολον ἦμεν, τίς χάρις ταύτης τῆς ἀθανασίας; οἱ δὲ συντεθέντες ὑπ’ αὐτοῦ Νόμοι καὶ τούτων ἔτι πρότερον ἡ Πολιτεία τί πεποιήκασιν; καίτοι γε ἔδει καθάπερ τὸν Λυκοῦργον τοὺς Λακεδαιμονίους καὶ τὸν Σόλωνα τοὺς Ἀθηναίους καὶ τὸν Ζάλευκον τοὺς Θουρίους, καὶ αὐτόν, εἴπερ ἦσαν χρήσιμοι, πεῖσαί τινας τῶν Ἑλλήνων αὐτοῖς χρήσασθαι. ‘νόμος γάρ ἐστιν,’ ὥς φησιν Ἀριστοτέλης ( rhet. ad Alex. p. 1420a 25 ), ‘λόγος ὡρισμένος καθ’ ὁμολογίαν κοινὴν πόλεως, μηνύων πῶς δεῖ πράττειν ἕκαστα.’ ὁ δὲ Πλάτων πῶς; οὐκ ἄτοπον τριῶν Ἀθηναίων γενομένων νομοθετῶν τῶν γε δὴ γνωριζομένων, Δράκοντος καὶ αὐτοῦ τοῦ Πλάτωνος καὶ Σόλωνος, τῶν μὲν τοῖς νόμοις ἐμμένειν τοὺς πολίτας, τῶν δὲ τοῦ Πλάτωνος καὶ προσκαταγελᾶν; ὁ δ’ αὐτὸς λόγος καὶ περὶ τῆς Πολιτείας· εἰ καὶ πασῶν εἴη αὕτη βελτίων, μὴ πείθοι δ’ ἡμᾶς, τί πλέον; ἔοικεν οὖν ὁ Πλάτων οὐ τοῖς οὖσιν ἀνθρώποις γράψαι τοὺς νόμους, ἀλλὰ τοῖς ὑπ’ αὐτοῦ διαπλαττομένοις, ὥστε καὶ ζητεῖσθαι τοὺς χρησομένους. ἐχρῆν οὖν ἃ πείσει λέγων ταῦτα καὶ γράφειν καὶ μὴ ταὐτὰ ποιεῖν τοῖς εὐχομένοις, ἀλλὰ τοῖς τῶν ἐνδεχομένων ἀντεχομένοις.

χωρὶς τοίνυν τούτων εἴ τις διεξίοι τοὺς Τιμαίους αὐτοῦ καὶ τοὺς Γοργίας, καὶ τοὺς ἄλλους δὲ τοὺς τοιούτους διαλόγους, ἐν οἷς καὶ περὶ τῶν ἐν τοῖς μαθήμασι διεξέρχεται καὶ περὶ τῶν κατὰ φύσιν καὶ περὶ πλειόνων ἄλλων, οὐδ’ ὣς διὰ ταῦτα θαυμαστέος ἐστίν. ἔχει γάρ τις καὶ παρ’ ἑτέρων ταῦτα λαβεῖν ἢ βέλτιον λεχθέντα ἢ μὴ χεῖρον. καὶ γὰρ Θεόπομπος ὁ Χῖος ἐν τῷ κατὰ τῆς Πλάτωνος διατριβῆς ( FHG I 325 ) ‘τοὺς πολλούς, φησί, τῶν διαλόγων αὐτοῦ ἀχρείους καὶ ψευδεῖς ἄν τις εὕροι· ἀλλοτρίους δὲ τοὺς πλείους, ὄντας ἐκ τῶν Ἀριστίππου διατριβῶν, ἐνίους δὲ κἀκ τῶν Ἀντισθένους, πολλοὺς δὲ κἀκ τῶν Βρύσωνος τοῦ Ἡρακλεώτου.’ ἀλλὰ τὰ κατὰ τὸν ἄνθρωπον ἅπερ ἐπαγγέλλεται καὶ ἡμεῖς ζητοῦμεν ἐκ τῶν ἐκείνου λόγων, ὅπερ οὐχ εὑρίσκομεν, ἀλλὰ συμπόσια μὲν καὶ λόγους ὑπὲρ ἔρωτος εἰρημένους καὶ μάλα ἀπρεπεῖς, οὓς καταφρονῶν τῶν ἀναγνωσομένων συνέθηκεν, ὥσπερ καὶ οἱ πολλοὶ τῶν μαθητῶν αὐτοῦ τυραννικοί τινες καὶ διάβολοι γενόμενοι.

Εὐφραῖος μὲν γὰρ παρὰ Περδίκκᾳ τῷ βασιλεῖ διατρίβων ἐν Μακεδονίᾳ οὐχ ἧττον αὐτοῦ ἐβασίλευε φαῦλος ὢν καὶ διάβολος ὃς οὕτω ψυχρῶς συνέταξε τὴν ἑταιρίαν τοῦ βασιλέως ὥστε οὐκ ἐξῆν τοῦ συσσιτίου μετασχεῖν, εἰ μή τις ἐπίσταιτο γεωμετρεῖν ἢ φιλοσοφεῖν. ὅθεν Φιλίππου τὴν ἀρχὴν παραλαβόντος Παρμενίων αὐτὸν ἐν Ὠρεῷ λαβὼν ἀπέκτεινεν, ὥς φησι Καρύστιος ἐν Ἱστορικοῖς Ὑπομνήμασι ( FHG IV 357 ). καὶ Κάλλιππος δ’ ὁ Ἀθηναῖος, μαθητὴς καὶ αὐτὸς Πλάτωνος, ἑταῖρος Δίωνος καὶ συμμαθητὴς γενόμενος καὶ συναποδημήσας αὐτῷ εἰς Συρακούσας, ὁρῶν ἤδη τὸν Δίωνα ἐξιδιοποιούμενον τὴν μοναρχίαν ἀποκτείνας αὐτὸν καὶ αὐτὸς τυραννεῖν ἐπιχειρήσας ἀπεσφάγη. Εὐαίων δ’ ὁ Λαμψακηνός, ὥς φησιν Εὐρύπυλος καὶ Δικαιοκλῆς ὁ Κνίδιος ἐνενηκοστῷ καὶ πρώτῳ Διατριβῶν, ἔτι δὲ Δημοχάρης ὁ ῥήτωρ ἐν τῷ ὑπὲρ Σοφοκλέους πρὸς Φίλωνα ( fr. 2 Tur ), δανείσας τῇ πατρίδι ἀργύριον ἐπὶ ἐνεχύρῳ τῇ ἀκροπόλει καὶ ἀφυστερησάσης τυραννεῖν ἐβουλεύετο, ἕως συνδραμόντες ἐπ᾽ αὐτὸν οἱ Λαμψακηνοὶ καὶ τὰ χρήματα ἀποδόντες ἐξέβαλον. Τίμαιος δ’ ὁ Κυζικηνός, ὡς ὁ αὐτὸς Δημοχάρης φησίν ( l. s ), χρήματα καὶ σῖτον ἐπιδοὺς τοῖς πολίταις καὶ διὰ ταῦτα πιστευθεὶς εἶναι χρηστὸς παρὰ τοῖς Κυζικηνοῖς, μικρὸν ἐπισχὼν χρόνον ἐπέθετο τῇ πολιτείᾳ δι’ Ἀριδαίου. κριθεὶς δὲ καὶ ἁλοὺς καὶ ἀδοξήσας ἐν μὲν τῇ πόλει ἐπέμενε παλαιὸς καταγεγηρακώς, ἀτίμως δὲ καὶ ἀδόξως διαζῶν. τοιοῦτοι δ’ εἰσὶ καὶ νῦν τῶν Ἀκαδημαικῶν τινες, ἀνοσίως καὶ ἀδόξως βιοῦντες. χρημάτων γὰρ ἐξ ἀσεβείας καὶ παρὰ φύσιν κυριεύσαντες διὰ γοητείαν νῦν εἰσιν περίβλεπτοι· ὥσπερ καὶ Χαίρων ὁ Πελληνεύς, ὃς οὐ μόνῳ Πλάτωνι ἐσχόλακεν, ἀλλὰ καὶ Ξενοκράτει. καὶ οὗτος οὖν τῆς πατρίδος πικρῶς τυραννήσας οὐ μόνον τοὺς ἀρίστους τῶν πολιτῶν ἐξήλασεν, ἀλλὰ καὶ τοῖς τούτων δούλοις τὰ χρήματα τῶν δεσποτῶν χαρισάμενος καὶ τὰς ἐκείνων γυναῖκας συνῴκισεν πρὸς γάμου κοινωνίαν, ταῦτ᾽ ὠφεληθεὶς ἐκ τῆς καλῆς Πολιτείας καὶ τῶν παρανόμων Νόμων.

διὸ καὶ Ἔφιππος ὁ κωμῳδιοποιὸς ἐν Ναυάγῳ Πλάτωνά τε αὐτὸν καὶ τῶν γνωρίμων τινὰς κεκωμῴδηκεν ὡς καὶ ἐπ’ ἀργυρίῳ συκοφαντοῦντας, ἐμφαίνων ὅτι καὶ πολυτελῶς ἠσκοῦντο καὶ ὅτι τῆς εὐμορφίας τῶν καθ’ ἡμᾶς ἀσελγῶν πλείονα πρόνοιαν ἐποιοῦντο· λέγει δ’ οὕτως ( II 257 K )·

ἔπειτ’ ἀναστὰς εὔστοχος νεανίας

τῶν ἐξ Ἀκαδημίας τις ὑπὸ Πλάτωνα καὶ

Βρυσωνοθρασυμαχειοληψικερμάτων,

πληγεὶς ἀνάγκῃ ληψολιγομίσθῳ τέχνῃ

συνών τις, οὐκ ἄσκεπτα δυνάμενος λέγειν,

εὖ μὲν μαχαίρᾳ ξύστ’ ἔχων τριχώματα,

εὖ δ’ ὑποκαθιεὶς ἄτομα πώγωνος βάθη,

εὖ δ’ ἐν πεδίλῳ πόδα τιθεὶς ὑπὸ ξυρὸν

κνήμης ἱμάντων ἰσομέτροις ἑλίγμασιν,

ὄγκῳ τε χλανίδος εὖ τεθωρακισμένος,

σχῆμ’ ἀξιόχρεων ἐπικαθεὶς βακτηρίᾳ,

ἀλλότριον, οὐκ οἰκεῖον, ὡς ἐμοὶ δοκεῖ,

ἔλεξεν· ‘ἄνδρες τῆς Ἀθηναίων χθονός.’

Translations (1)

The Deipnosophists Perseus (Athenaeus. The Deipnosophists or Banquet Of The Learned Of Athenaeus. Yonge, Charles Duke, translator. London: Henry G. Bohn, 1854.) — 11 focus

Book XI.

Cups Drinking Pledges Athenian Banquets Drinking cups The Pleiades Meaning of particular Words Drinking cups Plato

Come now, where shall our conversation rise?

as Cephisodorus the comic poet says, my good friend Timocrates; for when we were all met together at a convenient season, and with serious minds, to discuss the goblets, Ulpian, while every one was sitting still, and before any one began to speak at all, said,—At the court of Adrastus, my friends, the chief men of the nation sup while sitting down. But Polyidus, while sacrificing on the road, detained Peteos as he was passing by, and while lying on the grass, strewing some leaves which he had broken off on the ground by way of a table, set before him some part of the victim which he had sacrificed. And when Autolycus had come to the rich people of Ithaca, and while he was sitting down, (for the men of that time ate their meals while sitting down,) the nurse took Ulysses, (as the poet says—

His course to Ithaca the hero sped

When first the product of Laertes' bed

Was new disclosed to birth; the banquet ends

When Euryclea from the queen descends,

And to his fond embrace the babe commends:)

and placed him on his knees, not near his knees. So let us not waste time now, but let us lie down, that Plutarch may lead the way in the lecture which he promised us on the subject of goblets, and that he may pledge us all in bumpers.

But I imagine that Simonides of Amorgus is the first poet who has spoken of drinking cups ( ποτήρια) by name in his iambics, thus—

The cups away did lead him from the table.

And the author of the poem called the Alcmæonis says—

He placed the corpses lowly on the shore

On a broad couch of leaves; and by their side

A dainty feast he spread, and brimming cups,

And garlands on their noble temples wreathed.

And the word ποτήριον comes from πόσις, drink, as the Attic word ἔκπωμα also does; but they form the word with ω, as they also say ὑδροπωτέω, to drink water, and οἰνοπωτέω, to drink wine. Aristophanes, in his Knights, says—

A stupid serpent drinking deep of blood ( αἱματοπώτης).

But he also says in the same play—

Much then did Bacis use the cup ( ποτήριον).

And Pherecrates, in his Tyranny, says—

One is better than a thousand cups ( ποτήρια).

And Anacreon said—

I am become a wine-bibber ( οἰνοπώτης).

And the verb occurs also in the same poet, for he says οἰνοποτάζων. And Sappho, in her second Ode, says—

And many countless cups ( ποτήρια), O beauteous Iphis.

And Alcæus says—

And from the cups ( ποτηρία). . . . .

And in Achaia Ceres is honoured under the title of δημήτηρ ποτηριοφόρος, in the territories of the Antheans, as Autocrates informs us in the second book of his History of Achaia.

And I think it right that you should inquire, before we begin to make a catalogue of the cups of which this sideboard ( κυλικεῖον) is full,—(for that name is given to the cupboard where the cups are kept, by Aristophanes, in his Farmers—

As a cloth is placed in front of a sideboard ( κυλικεῖον);

and the same word occurs also in Anaxandrides in his Melilotus; and Eubulus in his Leda says—

As if he had been offering a libation,

He's broken all the goblets in the sideboard ( κυλικεῖον).

And in his Female Singer he says—

And he found out the use of sideboards ( κυλικεῖα) for us.

And in his Semele or Bacchus he says—

Hermes the son of Maia, polish'd well

Upon the sideboard. . . . .

And the younger Cratinus, in his Chiron, says—

But, after many years, I now have come

Home from my enemies; and scarce have found

Relations who would own me, or companions

Of the same tribe or borough. I enroll'd

My name among a club of cup-collectors ( κυλικεῖον):

Jupiter is the guardian of my doors—

Protector of my tribe. I pay my taxes.)

It is worth while, I say, to inquire whether the ancients drank out of large cups. For Dicæarchus the Messenian, the pupil of Aristotle, in his Essay on Alcæus, says that they used small cups, and that they drank their wine mixed with a good deal of water. But Chamæleon of Heraclea, in his essay on Drunkenness, (if I only recollect his words correctly,) says—

But if those who are in power and who are rich prefer this drunkenness to other pleasures, it is no great wonder, for as they have no other pleasure superior to this, nor more easy to obtain, they naturally fly to wine: on which account it has become customary among the nobles to use large drinking-cups. For this is not at all an ancient custom among the Greeks; but one that has been lately adopted, and imported from the barbarians. For they, being destitute of education, rush eagerly to much wine, and provide themselves with all kinds of superfluous delicacies. But in the various countries of Greece, we neither find in pictures nor in poems any trace of any cups of large size being made, except indeed in the heroic times. For the cup which is called ῥυτὸν they attributed only to the heroes, which fact will appear a per- plexing one to some people; unless indeed any one should choose to say that this custom was introduced because of the fierceness of the appearance of these demigods. For they think the heroes irascible and quarrelsome, and more so by night than by day. In order, then, that they may appear to be so, not in consequence of their natural disposition, but because of their propensity for drinking, they represent them as drinking out of large cups. And it appears to me not to have been a bad idea on the part of those people who said that a large cup was a silver well.

In all this Chamæleon appears to be ignorant that it is not a small cup which in Homer is given to the Cyclops by Ulysses; for if it had been a small one, he would not have been so overcome with drunkenness after drinking it three times only, when he was a man of such a monstrous size. There were therefore large cups at that time; unless any one chooses to impute it to the strength of the wine, which Homer himself has mentioned, or to the little practice which the Cyclops had in drinking, since his usual beverage was milk; or perhaps it was a barbaric cup, since it was a big one, forming perhaps a part of the plunder of the Cicones. What then are we to say about Nestor's cup, which a young man would scarcely have had strength enough to carry, but which the aged Nestor lifted without any labour; concerning which identical cup Plutarch shall give us some information. However, it is time now to lie down at table.

And when they had all laid themselves down;-But, said Plutarch, according to the Phliasian poet Pratinas—

Not ploughing ready-furrow'd ground,

But, seeking for a goblet,

I come to speak about the cups ( κυλικηγορήσων).

Nor indeed am I one of those κυλίκρανοι whom Hermippus, the comic poet, ridicules in his iambics, where he says—

I've come now to the vineyard of the Cylicranes,

And seen Heraclea, a beauteous city.

But these are Heracleans who live at the foot of Mount Œta, as Nicander of Thyatira says; saying that they are so named from a certain Cylix, a Lydian by birth, who was one of the comrades of Hercules. And they are mentioned also by Scythinus the Teian, in his work entitled The History, where he says,

Hercules, having taking Eurytus and his son, put them to death for exacting tribute from the people of Eubœa. And he laid waste the territory of the Cylicranes for behaving like robbers; and there he built a city called Heraclea of Trachis.

And Polemo, in the first of his books, addressed to Adæus and Antigonus, speaks thus—

But the inhabitants of the Heraclea which is at the foot of Mount Œta, and of Trachis, are partly some Cylicranes who came with Hercules from Lydia, and partly Athamanes, some of whose towns remain to this day. And the people of Heraclea did not admit them to any of the privileges of citizenship, considering them only as foreigners sojourning amongst them; and they were called Cylicranes, because they had the figure of a cup ( κύλιξ) branded on their shoulders.

I am aware, too, that Hellanicus says, in his treatise on the Names of Races, that

Some of the Libyan nomades have no other possessions than a cup, and a sword, and a ewer, and they have small houses made of the stalks of asphodel, merely just to serve as a shade, and they even carry them about with them wherever they go.

There is also a spot amongst the Illyrians, which has been celebrated by many people, which is called κύλικες, near to which is the tomb of Cadmus and Harmonia, as Phylarchus relates in the twenty-second book of his Histories. And Polemo, in his book on Morychus, says that at Syracuse, on the highest spot of the part called the Island, there is an alter near the temple of Olympia, outside the walls, from which he says that people when putting to sea carry a goblet with them, keeping it until they get to such a distance that the shield in the temple of Minerva cannot be seen; and then they let it fall into the sea, being an earthenware cup, putting into it flowers and honeycombs, and uncut frankincense, and all sorts of other spices besides.

And since I now see your banquet, as Xeophanes the Colophonian says, full of all kinds of pleasure—

For now the floor and all men's hands are clean,

And all the cups, and since the feasters' brows

Are wreathed with garlands, while the slaves around

Bring fragrant perfume in well-suited dishes;

And in the middle stands the joyful bowl.

And wine's at hand, which ne'er deserts the guests

Who know its worth, in earthen jars well kept,

Well flavour'd, fragrant with the sweet fresh flowers;

And in the midst the frankincense sends forth

Its holy perfume; and the water's cold,

And sweet, and pure; and golden bread's at hand,

And duly honour'd tables, groaning under

Their weight of cheese and honey;—then an altar,

Placed in the centre, all with flow'rs is crown'd.

And song and feasting occupies the house,

And dancing, and all sorts of revelry:—

Therefore it does become right-minded men

First with well-omen'd words and pious prayers

To hymn the praises of the Gods; and so,

With pure libations and well-order'd vows,

To win from them the power to act with justice-

For this comes from the favour of the Gods;

And you may drink as much as shall not hinder

You from returning home without assistance,

Unless, indeed, you're very old: and he

Deserves to be above his fellows lauded

Who drinks and then says good and witty things,

Such as his memory and taste suggests,—

Who lays down rules, and tells fine tales of virtue;

Not raking up the old Titanic fables,

Wars of the Giants, or the Lapithæ,

Figments of ancient times, mere pleasing trifles,

Full of no solid good; but always speaking

Things that may lead to right ideas of God.

And the exquisite Anacreon says—

I do not love the man who, 'midst his cups,

Says nothing but old tales of war and strife,

But him who gives its honour due to mirth,

Praising the Muses and the bright-faced Venus.

And Ion of Chios says—

Hail, our great king, our saviour, and our father!

And let the cupbearers now mix us wine

In silver jugs: and let the golden bowl

Pour forth its pure libations on the ground,

While duly honouring the mighty Jove.

First of the Gods, and first in all our hearts,

We pour libations to Alcmena's son,

And to the queen herself,—to Procles too,

And the invincible chiefs of Perseus' line.

Thus let us drink and sport; and let the song

Make the night cheerful; let the glad guests dance;

And do thou willingly preside among us:

But let the man who's a fair wife at home

Drink far more lustily than those less happy.

Those also who were called the seven wise men used to make drinking parties;

for wine comforts the natural moroseness of old age,

as Theophrastus says, in his treatise on Drunkenness.

On which account, when we are met together in these Dionysiac conversaziones, no one, as is said in the Tarentines of Alexis—

No one can find a just pretence to grudge us

Our harmless pleasure, since we never injure

One of our neighbours. Know you not, my friend,

That what is called life is but a name,

Well soften'd down (to make it palatable),

For human fate? And whether any one

Thinks that I'm right or wrong in what I say,

I cannot change a word; for well I know,

And long have I consider'd the whole matter,

That all th' affairs of men are full of madness,

And we who live are only sojourners,

Like men who go to some great festival,

Starting from death and darkness to a pastime,

And to this light which we behold before us.

But he who laughs and drinks most cheerfully,

And most enjoys the charming gifts of Venus,

And most attends on feasts and festivals,

He goes through life, and then departs most happily.

And, in the words of the beautiful Sappho,—

Come, O Venus, hither come,

Bringing us thy goblets fair,

Mingled with the merry feast;

And pour out sparkling wine, I pray,

To your and my companions gay.

And we may add to all this, that different cities have peculiar fashions of drinking and pledging one another; as Critias mentions, in his Constitution of the Lacedæmonians, where he says—

The Chian and the Thasian drink out of large cups, passing them on towards the right hand; and the Athenian also passes the wine round towards the right, but drinks out of small cups. But the Thessalian uses large cups, pledging whoever he pleases, without reference to where he may be; but among the Lacedæmonians, ever one drinks out of his own cup, and a slave, acting as cupbearer, fills up again the cup when each has drained it.

Andnaxandrides also mentions the fashion of passing the cup round towards the right hand, in his Countrymen, speaking as follows:—

A. In what way are you now prepared to drink?

Tell me, I pray.

B. In what way are we now

Prepared to drink? Why any way you please.

A. Shall we then now, my father, tell the guests

To push the wine to the right

B. What! to the right?

That would be just as though this were a funeral.¹

But we may decline entering on the subject of goblets of earthenware; for Ctesias says–

Among the Persians, that man only uses an earthenware who is dishonoured by the king.

And Chœrilus the epic poet says—

Here in my hands I hold a wretched piece

Of earthen goblet, broken all around,

Sad relic of a band of merry feasters;

And often the fierce gale of wanton Bacchus

Dashes such wrecks with insult on the shore.

But I am well aware that earthenware cups are often very pleasant, as those which are imported among us from Coptus; for they are made of earth which is mixed up with spices. And Aristotle, in his treatise on Drunkenness, says—

The cups which are called Rhodiacan are brought into drinking parties, because of the pleasure which they afford, and also because, when they are warmed, they deprive the wine of some of its intoxicating properties; for they are filled with myrrh and rushes, and other things of the same sort, put into water and then boiled; and when this mixture is put into the wine, the drinkers are less apt to become intoxicated.

And in another place he says—

The Rhodiacan cups consist of myrrh, flowery rushes, saffron, balsam, spikenard, and cinnamon, all boiled together; and when some of this compound is added to the wine, it has such effect in preventing intoxication, that it even diminishes the amorous propensities, checking the breath in some degree.

We ought not, then, to drink madly, looking at the multitude of these beautiful cups, made as they are with every sort of various art, in various countries.

But the common people,

says Chrysippus, in the introduction to his treatise on what is Good and Evil, "apply the term madly to a great number of things; and so they call a desire for women γυναικομανία, a fondness for quails ὀρτυγομανία; and some also call those who are very anxious for fame δοξομανεῖς; just as they call those who are fond of women γυναικομανεῖς, and those who are fond of birds ὀρνιθομανεῖς: all these nouns having the same notion of a propensity to the degree of madness. So that there is nothing inconsistent in other feelings and circumstances having this name applied to them; as a person who is very fond of delicacies, and who is properly called φίλοψος and ὀψοφάγος, may be called ὀψομανής; and a man very fond of wine maybe called οἰνομανής; and so in similar instances. And there is nothing unreasonable in attributing madness to such people, since they carry their errors to a very mad pitch, and wander a great distance from the real truth.

Let us, then, as was the custom among the Athenians, drink our wine while listening to these jesters and buffoons, and to other artists of the same kind. And Philochorus speaks of this kind of people in these terms—

The Athenians, in the festivals of Bacchus, originally used to go to the spectacle after they had dined and drunk their wine; and they used to witness the games with garlands on their heads. But during the whole time that the games were going on, wine was continually being offered to them, and sweetmeats were constantly being brought round; and when the choruses entered, they were offered wine; and also when the exhibition was over, and they were departing, wine was offered to them again. And Pherecrates the comic poet bears witness to all these things, and to the fact that down to his own time the spectators were never left without refreshment.

And Phanodemus says—"At the temple of Bacchus, which is in the Marshes ( ἐν λίμναις), the Athenians bring wine, and mix it out of the cask for the god, and then drink of it themselves; on which account Bacchus is also called λιμναῖος, because the wine was first drunk at that festival mixed with water. On which account the fountains were called Nymphs and te Nurses of Bacchus, because the water being mingled with the wine increases the quantity of the wine.

Accordingly, men being delighted with this mixture, celebrated Bacchus in their songs, dancing and invoking him under the names of Euanthes, and Dithyrambus, and Baccheutes, and Bromius." And Theophrastus, in hi treatise on Drunkenness, says—

The nymphs are really the nurses of Bacchus; for the vines, when cut, pour forth a great deal of moisture, and after their own nature weep.

On which account Euripides says that one of the Horses of the Sun is

Aethops, who with his fervent heat doth ripen

Th' autumnal vines of sweetly flow'ring Bacchus,

From which men also call wine Aethops ( αἴθοπα οἶνον).

And Ulysses gave

Twelve large vessels of unmix'd red wine,

Mellifluous, undecaying, and divine,

Which now (some ages from his race conceal'd)

The hoary sire in gratitude reveal'd.

Such was the wine, to quench whose fervent steam

Scarce twenty measures from the living stream

To cool one cup sufficed; the goblet crown'd,

Breathed aromatic fragrancies around.²

And Timotheus, in his Cyclops, says—

He fill'd one cup, of well-turn'd iv'ry made,

With dark ambrosial drops of foaming wine;

And twenty measures of the sober stream

He poured in, and with the blood of Bacchus

Mingled fresh tears, shed by the weeping nymphs.

And I know, my messmates, of some men who were proud, not so much of their wealth in money as of the possession of many cups of silver and gold; one of whom is Pytheas the Arcadian, of the town of Phigalea, who, even when dying, did not hesitate to enjoin his servants to inscribe the following verses on his tomb:—

This is the tomb of Pytheas, a man

Both wise and good, the fortunate possessor

Of a most countless number of fine cups,

Of silver made, and gold, and brilliant amber.

These were his treasures, and of them he had

A store, surpassing all who lived before him.

And Harmodius the Lepreatian mentions this fact in his treatise on the Laws and Customs subsisting in Phigalea. And Xenophon, in the eighth book of his Cyropædia, speaking of the Persians, writes as follows—

And also they pride themselves exceedingly on the possession of as many goblets as possible; and even if they have acquired them by notorious malpractices, they are not at all ashamed of so doing; for injustice and covetousness are carried on to a great degree among them.

But Œdipus cursed his sons on account of some drinking-cups (as the author of the Cyclic poem called the Thebais says), because they set before him a goblet which he had forbidden; speaking as follows:—

But the divine, the golden-hair'd hero,

Great Polynices, set before his father first

A silver table, beautifully wrought,

Whilome the property of th' immortal Cadmus;

And then he fill'd a beauteous golden cup

Up to the brim with sweet and fragrant wine;

But Œdipus, when with angry eyes he saw

The ornaments belonging to his sire

Now set before him, felt a mighty rage,

Which glow'd within his breast, and straightway pour'd

The bitterest curses forth on both his sons,

(Nor were they by the Fury all unheard,)

Praying that they might never share in peace

The treasures of their father, but for ever

With one another strive in arms and war.

And Cæcilius the orator who came from Cale Acte, in his treatise on History, says that Agathocles the Great, when displaying his golden drinking-cups to his companions, said that he had got all these from the earthenware cups which he had previously made. And in Sophocles, in the Larissæans, Acrisius had a great many drinking-cups; where the tragedian speaks as follows:—

And he proclaims to strangers from all quarters

A mighty contest, promising among them

Goblets well wrought in brass, and beauteous vases

Inlaid with gold, and silver drinking-cups,

Full twice threescore in number, fair to see.

And Posidonius, in the twenty-sixth book of his Histories, says that Lysimachus the Babylonian, having invited Himerus to a banquet (who was tyrant not only over the people of Babylon, but also over the citizens of Seleucia), with three hundred of his companions, after the tables were removed, gave every one of the three hundred a silver cup, weighing four mince; and when he had made a libation, e pledged them all at once, and gave them the cups to carry away with them. And Anticlides the Athenian, in the sixteenth book of his Returns, speaking of Gra, who, with other kings, first led a colony into the island of Lesbos, and saying that those colonists had received an answer from the oracle, bidding them, while sailing, throw a virgin into the sea, as an offering to Neptune, proceeds as follows:—

And some people, who treat of the history and affairs of Methymna, relate a fable about the virgin who was thrown into the sea; and say that one of the leaders was in love with her, whose name was Enalus, and that he dived down, wishing to save the damsel; and that then both of them, being hidden by the waves, disappeared. But that in the course of time, when Methymna had now become populous, Enalus appeared again, and related what had happened, and how it had happened; and said that the damsel was still abiding among the Nereids, and that he himself had become the superintendent of Neptune's horses; but that a great wave having been cast on the shore, he had swam with it, and so come to land: and he had in his hand a goblet made of gold, of such wondrous workmanship that the golden goblets which they had, when compared with his, looked no better than brass.

And in former times the possession of drinking-cups was reckoned a very honourable thing. Accordingly, Achilles had a very superb cup as a sort of heirloom:—

But, mindful of the gods, Achilles went

To the rich coffer in his shady tent,

(There lay the presents of the royal dame;)

From thence he took a bowl of antique frame,

Which never man had stain'd with ruddy wine,

Nor raised in offerings to the pow'rs divine,

But Peleus' son; and Peleus' son to none

Had raised in offerings but to Jove alone.³

And Priam, when offering ransom for his son, amid all his most beautiful treasures especially offers a very exquisitely wrought cup. And Jupiter himself, on the occasion of the birth of Hercules, thinks a drinking-cup a gift worthy to be given to Alcmena; which he, having likened himself to Amphitryon, presents to her:—

And she received the gift, and on the bowl

Admiring gazed with much delighted soul.

And Stesichorus says that the sun sails over the whole ocean in a bowl; in which also Hercules passed over the sea, on the occasion of his going to fetch the cows of Geryon. We are acquainted, too, with the cup of Bathycles the Arcadian, which Bathycles left behind him as a prize of wisdom to him who should be pronounced the best of those who were called the wise men.

And a great many people have handled the cup of Nestor; for many have written books about it. And drinking-cups were favourites even among the Gods; at all events—

They pledged each other in their golden cups.⁴

But it is a mark of a gentleman to be moderate in his use of wine, not drinking too greedily, nor drinking large draughts without drawing one's breath, after the fashion of the Thra- cians; but to mingle conversation with his cups, as a sort of wholesome medicine.

And the ancients affixed a great value to such goblets as had any story engraved upon them; and in the art of engraving cups in this manner, a high reputation was enjoyed by Cimon and Athenocles. They used also drinking-cups inlaid with precious stones. And Menander, somewhere or other, speaks of drinking-cups turned by the turning-lathe, and chased; and Antiphanes says—

And others drain with eager lips the cup,

Full of the juice of ancient wine, o'ershadow'd

With sparkling foam,—the golden-wrought rich cup,

Which circled round they raised: one long, deep draught

They drain, and raise the bottom to the skies.

And Nicomachus says to some one—

O you, who . . . . . and vomit golden . . .

And Philippides says—

Could you but see the well-prepared cups,

All made of gold, my Trophimus; by heaven,

They are magnificent! I stood amazed

When I beheld them first. Then there were also

Large silver cups, and jugs larger than I.

And Parmenio, in his letter to Alexander, summing up the spoils of the Persians, says,

The weight of goblets of gold is seventy-three Babylonian talents, and fifty-two mitæ.⁵ The weight of goblets inlaid with precious stones, is fifty-six Babylonian talents, and thirty-four minæ.

And the custom was, to put the water into the cup first, and the wine afterwards. Accordingly, Xenophanes says—

And never let a man a goblet take,

And first pour in the wine; but let the water

Come first, and after that, then add the wine.

And Anacreon says—

Bring me water -bring me wine,

Quick, O boy; and bring, besides,

Garlands, rich with varied flowers;

And fill the cup, that I may not

Engage in hopeless strife with love.

And before either of them Hesiod had said—

Pour in three measures of the limpid stream,

Pure from an everflowing spring; and then

Add a fourth cup of sacred rosy wine.

And Theophrastus says—

The ancient fashion of the mixture of wine was quite opposite to the way in which it is managed at the present day; for they were not accustomed to pour the water on the wine, but the wine on the water, in order, when drinking, not to have their liquor too strong, and in order also, when they had drunk to satiety, to have less desire for more. And they also consumed a good deal of this liquor, mixed as it was, in the game of the cottabus.

Now of carvers of goblets the following men had a high reputation,—Athenocles, Crates, Stratonicus, Myrmecides the Milesian, Callicrates the Lacedæmonian, and Mys; by which last artist we have seen a Heraclean cup, having most beautifully wrought on it the capture of Troy, and bearing also this inscription—

The sketch was by Parrhasius,—by Mys

The workmanship; and now I represent

The lofty Troy, which great Achilles took.

Now among the Cretans, the epithet κλεινὸς, illustrious, is often given to the objects of one's affection. And it is a matter of great desire among them to carry off beautiful boys; and among them it is considered discreditable to a beautiful boy not to have a lover. And the name given to the boys who are carried off in that manner is παρασταθέντες. And they give to the boy who has been carried off a robe, and an ox, and a drinking-cup. And the robe they wear even when they are become old, in order to show that they have been κλεινοί.

You see that when men drink, they then are rich;

They do whate'er they please,—they gain their actions,

They're happy themselves, and they assist their friends.

For amusing oneself with wine exalts, and cherishes, and elevates the mind, since it inflames and arouses the foul, and fills it with lofty thoughts, as Pindar says—

When the sad, laborious cares

Flee from the weary hearts of men,

And in the wide, expansive ocean

Of golden wealth we all set sail,

Floating towards the treacherous shore.

E'en he who is poor, is rich when he

Has fill'd his soul with rosy wine;

And he who's rich. . . .

And then he goes on—

becomes elated

Beneath the glad dominion of the vine.

There is a kind of drinking-cup also called ancyla, or curved; a kind especially useful for the play of the cottabus. Cratinus says—

'Tis death to drink of wine when water's mix'd:

But she took equal shares, two choes full

Of unmix'd wine, in a large ancyla:

And calling on her dear Corinthian lover

By name, threw in his honour a cottabus.

And Bacchylides says—

When she does throw to the youths a cottabus

From her ancyla, stretching her white arm forth.

And it is with reference to this ancyla that we understand the expression of Aeschylus—

The cottabus of th' ancyla ( ἀγκυλήτους κοττάβους).

Spears are also called ἀγκύλητα, or curved; and also μεσάγκυλα, held by a string in the middle. There is also the expression ἀπʼ ἀγκύλης, which means, from the right hand. And the cup is called ἀγκύλη, from the fact that the right hand is curved, in throwing the cottabus from it. For it was a matter to which great attention was paid by the ancients—namely, that of throwing the cottabus dexterously and gracefully. And men in general prided themselves more on their dexterity in this than in throwing the javelin skilfully. And this got its name from the manner in which the hand was brandished in throwing the cottabus, when they threw it elegantly and dexterously into the cottabium. And they also built rooms especially designed for this sport.

In Timachides there is also a kind of drinking-cup mentioned, called the æacis.

There is another kind also, called the ἄκατος,or boat, being shaped like a boat. Epicrates says—

Throw down th' acatia,

(using here the diminutive form,)

and take instead

The larger goblets; and the old woman lead

Straight to the cup; . . . the younger maiden . . . .

. . . . . . . fill it; have your oar

All ready, loose the cables, bend the sails.

Among the Cyprians there is also a kind of cup called the aotus, as Pamphilus tells us: and Philetas says, this is a cup which has no ears ( ὤτους).

There is also a kind of cup called aroclum, which is mentioned by Nicander the Colophonian.

The cup called ἄλεισον, is the same as that called δέπας. Homer, in his Odyssey, speaking of Pisistratus, says—

In a rich golden cup he pour'd the wine;⁶

and proceeding, he says, in the same manner—

To each a portion of the feast he bore,

And held the golden goblet ( ἄλεισον) foaming o'er;

and presently afterwards he says—

And gave the goblet ( δέπας) to Ulysses' son.

And, accordingly, Asclepiades the Myrlean says—

The δέπας appears to me to have been much of the same shape as the φιάλη. For men make libations with it. Accordingly, Homer says,—

The cup which Peleus' son

Had raised in offerings to Jove alone.

And it is called δέπας, either because it is given to all ( δίδοται πᾶσι) who wish to make libations, or who wish to drink; or because it has two ears ( δύο ὦπας), for ὦπες must be the same as ὦτα. And it has the name of ἄλεισον, either from being very smooth ( ἄγαν λεῖον), or because the liquor is collected ( ἁλίζεται) in it. And that it had two ears is plain—

High in his hands he rear'd the golden bowl

By both its ears.

But when he applies the word ἀμφικύπελλον to it, he means nothing more than ἀμφίκυρτον curved on both sides.

But Silenus interprets the word ἀμφικύπελλον to mean devoid of ears, while others say that ἀμφὶ here is equivalent to περὶ, and that it means a cup which you may put to your mouth all round, at any part of it. But Parthenius says that it means that the ears are curved ( περικεκυρτῶσθαι), for that is synonymous with κυρτός. But Anicetus says that the κύπελλον is a kind of cup ( φίαλη), and that the word ἀμφικύπελλον is equivalent to ὑπερφίαλον, that is to say, superb and magnificent; unless, indeed, any one chooses to interpret the word ἄλεισον as something very highly ornamented, and therefore not at all smooth ( α,λεῖον). And Pisander says, Hercules gave Telamon a cup ( ἄλεισον) as the prize of his preeminent valour in the expedition against Troy.

There is also a kind of cup called the horn of Amalthea, and another called ἐνιαυτὸς, or the year.

There is also a kind of cup made of wood, called ἄμφωτις, which Philetas says that the countrymen use, who milk their cattle into it, and then drink the milk.

There is also a kind of drinking called ἄμυστις, when any one drinks a long draught without taking breath and without winking ( μὴ μύσαντα). And they give the same name to the goblets from which it is easy to drink in this manner. And they also use a verb ( ἐκμυστίζω) for drinking without taking breath, as Plato the comic poet says—

And opening a fair cask of fragrant wine,

He pours it straight into the hollow cup;

And then he drank it sheer and not disturb'd,

And drain'd it at one draught ( ἐξεμύστισε).

And they also drank the ἄμυστις draught to an accompaniment of music; the melody being measured out according to the quickness of the time; as Ameipsias says—

Gentle musician, let that dulcet strain

Proceed; and, while I drink this luscious draught,

Play you a tune; then you shall drink yourself.

For mortal man has no great wants on earth,

Except to love and eat;-and you're too stingy.

There is also a kind of cup called Antigonis, from the name of king Antigonus: like the Seleucis from kin Seleucus; and the Prusis, from king Prusias.

There is also a kind of cup known in Crete, and called anaphæa, which they use for hot drinks.

There is also a kind of cup called aryballus. This kind of cup is wider at the bottom, and contracted at to like a purse when it is drawn together; and, indeed, some people call purses ἀρύβαλλοι, from their resemblance to this kind of cup. Aristophanes says, in his Knights—

He pour'd upon his head

Ambrosia from a holy cup ( ἀρύβαλλος).

And the aryballus is not very different from the arystichus, being derived from the verbs ἀρύτω and βάλλω; they also call a jug ἄρυστις. Sophocles says—

You are most accursed of all women,

Who come to supper with your ἀρύστεις.

There is also a city of the Ionians called arystis.

There is another kind of cup called argyris, which is not necessarily made of silver. Anaxilas says—

And drinking out of golden argyrides.

Then batiacium, labronius, tragelaphus, pristis, are all names of different kinds of cups. The batiaca is a Persian goblet. And among the letters of the great Alexander to the Satraps of Asia there is inserted one letter in which the following passage occurs:—

There are three batiacæ of silver gilt, and a hundred and seventy-six silver condya; and of these last thirty-three are gilt. There is also one silver tigisites, and thirty-two silver-gilt mystri. There is one silver vegetable dish, and one highly wrought wine-stand of silver ornamented in a barbaric style. There are other small cups from every country, and of every kind of fashion, to the number of twenty-nine: and other small-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and incense-burners and spoons.

There is a cup used by the Alexandrians named bessa, wider in the lower parts, and narrow above.

There is also a kind of cup called baucalis: and this, too, is chiefly used in Alexandria, as Sopater the parodist says—

A baucalis, with four rings mark'd on it.

And in another passage he says—

'Tis sweet for men to drink ( καταβαυκαλίσαι)

Cups of the juice by bees afforded,

At early dawn, when parch'd by thirst,

Caused by too much wine overnight.

And the men in Alexandria, it is said, have a way of working crystal, forming it often into various shapes of goblets, and imitating in this material every sort of earthenware cup which is imported from any possible country. And they say that Lysippus the statuary, wishing to gratify Cassander, when he was founding the colony of Cassandria, and when he conceived the ambition of inventing some peculiar kind of utensil in earthenware, on account of the extraordinary quantity of Mendean wine which was exported from the city, took a great deal of pains with that study, and brought Cassander a great number of cups of every imaginable fashion, all made of earthenware, and taking a part of the pattern of each, thus made one goblet of a design of his own.

There is also a kind of cup called bicus. Xenophon, in the first book of his Anabasis, says:—"And Cyrus sent him a number of goblets ( βίκους) of wine half full; and it is a cup of a flat shallow shape, like a φιάλη, according to the description given of it by Pollux the Parian.

There is another kind of cup called the bombylius; a sort of Rhodian Thericlean cup; concerning the shape of which Socrates says,—

Those who drink out of the phiale as much as they please will very soon give over; but those who drink out of a bombylius drink by small drops.

There is also an animal of the same name.

There is also a kind of drinking-cup called the bromias, in form like the larger kind of scyphus.

There is another kind called the lettered cup, having writing engraved round it. Alexis says—

A. Shall I describe to you the appearance first

O' the cup you speak of? Know, then, it was round;

Exceeding small; old, sadly broken too

About the ears; and all around the brim

Were carved letters.

B. Were there those nineteen

Engraved in gold,—To Jupiter the Saviour?⁷

A. Those, and no others.

And we have seen a lettered cup of this kind lying at Capua in Campania, in the temple of Diana; covered with writing taken from the poems of Homer, and beautifully engraved; having the verses inlaid in golden characters, like the drinking-cup of Nestor. And Achæus the tragic poet, in his Omphale, himself also represents the Satyrs speaking in the following manner about a lettered drinking-cup—

And the god's cup long since has call'd me,

Showing this writing,—delta, then iota,

The third letter was omega, then nu,

Then u came next, and after that a sigma

And omicron were not deficient.

But in this passage we want the final v which ought to have ended the word. Since all the ancients used the omicron not only with the power which it has now, but also when they meant to indicate the diphthong ει they wrote it by o only. And they did the same when they wished to write the vowel ε, whether it is sounded by itself, or when they wish to indicate the diphthong ει by the addition of iota. And accordingly, in the above-cited verses, the Satyrs wrote the final syllable of the genitive case διονύσου with ο only; as being short to engrave: so that we are in these lines to understand the final upsilon, so as to make the whole word διονύσου. And the Dorians called sigma san; for the musicians, as Aristoxenus often tells us, used to avoid saying sigma whenever they could, because it was a hard-sounding letter, and unsuited to the flute; but they were fond of using the letter rho, because of the ease of pronouncing it. And the horses which have the letter ς branded on them, they call samphoras. Aristophanes, in his Clouds, says—

Neither you, nor the carriage-horse, nor samphoras.

And Pindar says—

Before long series of songs were heard,

And the ill-sounding san from out men's mouths.

And Eubulus also, in his Neottis, speaks of a lettered cup as being called by that identical name, saying—

A. Above all things I hate a letter'd cup,

Since he, my son, the time he went away,

Had such a cup with him.

B. There are many like it.

There is a kind of cup also called gyala. Philetas, in his Miscellanies, says that the Megarians call their cups gyalæ. And Parthenius, the pupil of Dionysius, in the first book of his Discussions upon Words found in the Historians, says—

The gyala is a kind of drinking-cup, as Marsyas the priest of Hercules writes, where he says, 'Whenever the king comes into the city, a man meets him having a cup ( γυάλην) full of wine; and the king takes it, and pours a libation from it.'

There is another sort of cup called the deinus. And that this is the name of a cup we are assured by Dionysius of Sinope, in his Female Saviour, where he gives a catalogue of the names of cups, and mentions this among them, speak- ing as follows—

And as for all the kinds of drinking-cups,

Lady, all fair to see,—dicotyli,

Tricotyli besides, the mighty deinus,

Which holds an entire measure, and the cymbion

The scyphus and the rhytum; on all these

The old woman keeps her eyes, and minds nought else.

And Cleanthes the philosopher, in his book on Interpretation, says, that the cups called the Thericlean, and that called the Deinias, are both named from the original makers of them. And Seleucus, saying that the deinus is a kind of cup, quotes some lines of Stratis, from his Medea—

Dost know, O Creon, what the upper part

Of your head doth resemble? I can tell you:

'Tis like a deinus turned upside down.

And Archedicus, in his Man in Error, introducing a servant speaking of some courtesans, says—

A. I lately introduced a hook-nosed woman,

Her name Nicostrata; but surnamed also

Scotodeina, since (at least that is the story)

She stole a silver deinus in the dark.

B. A terrible thing ( δεινὸν), by Jove; a terrible thing!

The deinus is also the name of a kind of dance, as Apollophanes tells us in his Dalis, where he says—

A strange thing ( δεινὸν) is this deinus and calathiscus.

And Telesilla the Argive calls a threshing-floor also δεῖνος. And the Cyrenæans give the same name to a foot-tub, as Philetas tells us in his Attic Miscellanies.

There is also a kind of drinking-cup called δέπαστρον. Silenus and Clitarchus, in their Dialects, say that this is a name given to drinking-cups among the Clitorians; but Antimachus the Colophonian, in the fifth book of his Thebais, says— And carefully they all commands obey'd Which wise Adrastus laid on them. They took A silver goblet, and they pour'd therein Water, and honey pure, compounding deftly; And quickly then they all distributed The cups ( δέπαστπα) among the princes of the Greeks, Who there were feasting; and from a golden jug They pour'd them wine for due libations. And in another place he says—

Let others bring the bowl of solid silver,

Or golden cups ( δέπαστρα), which in my halls are stored.

And immediately afterwards he says—

And golden cups ( δέπαστρα), and a pure untouch'd vessel

Of honey sweet, which will be beat for him.

There is also a kind of cup called δακτυλωτὸν, with finger-like handles; and it is called so by Ion, in the Agamemnon—

And you shall have a gift worth running for,

A finger handled cup, not touch'd by fire,

The mighty prize once given by Pelias,

And by swift Castor won.

But by this expression Epigenes understands merely having two ears, into which a person could put his fingers on each side. Others, again, explain it as meaning, having figures like fingers engraved all round it; or having small projections like the Sidonian cups;—or, again, some interpret the word as meaning merely smooth. But when he says, untouched by fire, that has the same meaning as Homer's phrase—

ἄπυρον κατέθηκε λέβητα,

meaning a caldron fit for the reception of cold water, or suitable for drinking cold drinks out of. But by this expression some understand a horn; and about the Molossian district the oxen are said to have enormous horns; and the way in which they are made into cups is explained by Theopompus: and it is very likely that Pelias may have had cups made of these horns; and Iolcos is near the Molossian district, and it was at Iolcos that these contests spoken of were exhibited by Pelias.—

But,

says Didymus, in his Explanation of the play here spoken of,

it is better to say that Ion misunderstood Homer's words, where he says—

And for the fifth he gave a double bowl,

Which fire had never touch'd;

for he fancied that this meant a drinking-cup, while it was in reality a large flat vessel made of brass in the form of a caldron, suitable to receive cold water. And he has spoken of the dactylotus cup, as if it were a goblet that had a hollow place all round the inside of it, so as to be taken hold of inside by the fingers of the drinkers. And some say that the cup which has never been touched by fire means a cup of horn; for that that is not worked by the agency of fire. And perhaps a man might call a φιάλη a drinking-cup by a metaphorical use of the word.

But Philemon, in his treatise on Attic Nouns and Attic Dialects, under the word καλπὶς says, "The dactylotus cup is the same as the two-headed cup into which a person can insert his fingers on both sides. But some say that it is one which has figures in the shape of fingers carved all round it."

There is also the elephant; and this was the name of a kind of cup, as we are told by Damoxenus, in the Man who laments himself—

A. If that is not enough, here is the boy

Bringing the elephant.

B. In God's name tell me,

What beast is that?

A. 'Tis a mighty cup,

Pregnant with double springs of rosy wine,

And able to contain three ample measures;

The work of Alcon. When I was at Cypseli,

Adæus pledged me in this selfsame cup.

And Epinicus also mentions this cup, in his Supposititious Damsels; and I will quote his testimony when I come to speak of the rhytum.

There is another kind of cup called the Ephebus. And Philemon the Athenian, in his treatise on Attic Nouns and Attic Dialects, says that this cup is also called the embasicoitas; but Stephanus the comic poet, in his Friend of the Lacedæmonians, says—

Sos. The king then pledged him in a certain village.

B. A wondrous thing. What can you mean? Is this

A kind of goblet?

Sos. No; I mean a village

Near Thyria.

B. Why, my whole thoughts were borne

Off to the Rhodian cups, O Sosia,

And to those heavy bowls they call ephebi.

There are also some cups which are called ἡδυποτίδες.

These,

says Lynceus the Samian, "were made by the Rhodians in emulation of the Thericlean goblets which were in use at Athens. But as the Athenians, on account of the great weight of metal employed in them, only made this shape for the use of the richer classes, the Rhodians made theirs so light that they were able to put these ornaments within the reach even of the poor. And Epigenes mentions them, in his Heroine, in these words—

A psycter, and a cyathus, and cymbia,

Four rhyta, and three hedypotides,

A silver strainer, too.

And Sermus, in the fifth book of his Delias, says that there is among the offerings at Delos a golden hedypotis, the gift of Echenica, a woman of the country, whom he mentions also, in his eighth book. And Cratinus the younger says, using the diminutive form,—

And Archephon had twelve ἡδυπότια.

There was another kind of cup called the Herculeum. Pisander, in the second book of his Herculead, says that the cup in which Hercules sailed across the ocean belonged to the Sun; and that Hercules received it from Oceanus for that purpose. But, perhaps, as the hero was fond of large cups, the poets and historians jesting because of the great size of this one, invented the fable of his having gone to sea in a cup. But Panyasis, in the first book of his Herculead, says that Hercules obtained the cup of the Sun from Nereus, and sailed even to Erythea in it. And we have said before that Hercules was one of the inordinate drinkers. And that the sun was borne on towards his setting in a cup, Stesichorus tells us, where he says—

And then the Sun, great Hyperion's offspring,

Embarked in his golden cup, that he

Might cross the ocean's wide expanse, and come

To the deep foundations of immortal Night;

To his fond mother, and his virgin bride,

And his dear children. And the son of Jove

Came to the grove

Shaded with laurels and with bays.

And Antimachus speaks thus—

And then the most illustrious Erythea

Sent the Sun forth in a convenient cup.

And Aeschylus, in his Daughters of the Sun, says—

There in the west is found the golden cup,

Great Vulcan's work, your father's property,

In which he's borne along his rapid course

O'er the dark waters of the boundless sea.

When, his work done, he flies before dark Night,

Borne on her black-horsed chariot.

And Mimnermus, in his Nannus, says that the Sun when asleep is borne round to the east, lying on a golden bed which was made for this express purpose by Vulcan; by which enigmatical statement he indicates the hollow form of the cup; and he speaks thus—

For the Sun labours every day, nor ever

Do he or his fleet steeds know pleasing rest

From that bright hour when the rosy Morn,

Leaving her ocean-bed, mounts up to heaven.

For all across the sea, a lovely bed

Of precious gold, the work of Vulcan's hands,

Conveys the god; passing on rapid wings

Along the water, while he sleeps therein,

From the bright region of th' Hesperides,

To th' Ethiopian shore, where his swift car

And fiery horses wait within their stalls

Till bright Aurora comes again and opes

Her rosy portals. Then Hyperion's son

Ascends again his swift untiring car.

But Theolytus, in the second book of his Annals, says that the Sun crosses the sea in a cup, and that the first person who invented this statement was the author of the poem called the Battle of the Titans. And Pherecydes, in the third book of his Histories, having previously spoken about the ocean, adds—

But Hercules drew his bow against him, as if he meant to shoot him: and the Sun bade him desist, and so he, being afraid, did desist. And in return for his forbearance, the Sun gave him the golden cup in which he himself used to travel with his horses when he has set, going all night across the ocean to the east, where he again rises. And so then Hercules went in this cup to Erythea. And when he was at sea, Oceanus, to tempt him, appeared to him in visible form, tossing his cup about in the waves; and he then was on the point of shooting Oceanus; but Oceanus being frightened desired him to forbear.

There is also a cup of the name of ethanion. Hellanicus, in his account of the History and Manners of the Egyptians, writes thus—

In the houses of the Egyptians are found a brazen φιάλη, and a brazen κύαθος, and a brazen ἠθάνιον.

There is another kind called hemitomus; a sort of cup in use among the Athenians, so called from its shape and it is mentioned by Pamphilus, in his Dialects.

Then there is the cup called the thericlean cup; this kind is depressed at the sides, sufficiently deep, having short ears, as being of the class of cup called κύλιξ.⁸ And, perhaps, it is out of a thericlean cup that Alexis, in his Hesione, represents Hercules to be drinking, when he speaks thus—

And when he had, though scarcely, come t' himself,

He begg'd a cup of wine ( κύλικα), and when he'd got it,

He drank down frequent draughts, and drain'd it well;

And, as the proverb says, the man sometimes

Is quite a bladder, and sometimes a sack.

And that the thericlean cup belongs to the class κύλιξ is plainly stated by Theophrastus, in his History of Plants. For speaking of the turpentine-tree, be says—

And thericlean cups ( κύλικες θηρίκλειοι) are turned of this wood, in such a manner that no one can distinguish them from earthenware ones.

And Thericles the Corinthian is said to have been the first maker of this kind of cup, and he was a potter originally, and it is after him that they have their name; and he lived about the same time as Aristophanes the comic poet. And Theopompus speaks of this cup, in his Nemea, where he says—

A. Come hither you, you faithful child of Thericles,

You noble shape, and what name shall we give you

Are you a looking-glass of nature? If

You were but full, then I could wish for nothing

Beyond your presence. Come then—

B. How I hate you,

You old Theolyta.

A. Old dost thou call me, friend?

B. What can I call you else? but hither come,

Let me embrace you; come to your fellow-servant:

Is it not so?

A. . . . . . . . . . . . . . you try me.

B. See here I pledge you in fair friendship's cup.

A. And when you've drunk your fill, then hand the cup

Over to me the first.

But Cleanthes, in his treatise on Interpretation, says—

And as for all these inventions, and whatever others there are of the same kind, such as the thericlean cup, the deinias, the iphicratis, it is quite plain that these, by their very names, indicate their inventors. And the same appears to be the case even now. And if they fail to do so, the name must have changed its meaning a little. But, as has been said before, one cannot in every case trust to a name.

But others state that the thericlean cup has its name from the skins of wild beasts ( θηρίων) being carved on it. And Pamphilus of Alexandria says that it is so called from the fact of Bacchus disturbing the beasts ( τοὺς θῆρας) by pouring libations out of these cups over them.

And Antiphanes mentions this kind of cup, in his Similitudes, saying—

And when they had done supper, (for I wish

To put all things that happen'd in the interval

Together,) then the thericlean cup

Of Jove the Saviour was introduced,

Full of the luscious drops which o'er the sea

Came from the isle of the delicious drinks,

The sea-girt Lesbos, full, and foaming up,

And each one in his right hand gladly seized it.

And Eubulus, in his Dolon, says—

I never drain'd a cup more carefully,

For I did make the earthen cask more clean

Than Thericles did make his well-turn'd cups

E'en in his youth.

And, in his Dice-players, he says—

And then they drain'd the valiant cup yclept

The thericlean; foaming o'er the brim,

With Lacedæmonian lip, loud sounding

As if 'twere full of pebbles, dark in colour,

A beauteous circle, with a narrow bottom,

Sparkling and brilliant, beautifully wash'd,

All crown'd with ivy; and the while they call'd

On the great name of Jove the Saviour.

And Ararus, or Eubulus, whichever it was who was the author of the Campylion, says—

O potter's earth, you whom great Thericles

Once fashion'd, widening out the circling depth

Of your large hollow sides; right well must you

Have known the natures and the hearts of women,

That they are not well pleased with scanty cups.

And Alexis, in his Horseman, says—

There is, besides, a thericlean cup,

Having a golden wreath of ivy round it,

Carved on it, not appended.

And in his Little Horse he says—

He drank a thericlean cup of unmix'd wine,

Right full, and foaming o'er the brim.

But Timæus, in the twenty-eighth book of his History, calls the cup thericlea, writing thus:—

There was man of the name of Polyxenus who was appointed one of the ambassadors from Tauromenium, and he returned having received several other presents from Nicodemus, and also a cup of the kind called thericlea.

And Adæus, in his treatise on Descriptions, considers that the thericleum and the car- chesium are the same. But that they are different is plainly shown by Callixenus, who, in his Account of Alexandria and its customs, says—

And some people marched in the procession, bearing thericlea (and he uses the masculine form θηρικλείους), and others bearing carchesia.

And what kind of cup the carchesium was, shall be explained in due time. There is also another kind called the thericlean bowl ( θηρίκλειος κρατὴρ), which is mentioned by Alexis, in his Cycnus—

And in the midst a thericlean bowl

Resplendent stood; full of old clear white wine,

And foaming to the brim. I took it empty,

And wiped it round, and made it shine, and placed it

Firm on its base, and crown'd it round with branches

Of Bacchus' favourite ivy.

Menander also has used the form θηρίκλειος as feminine, in his Fanatic Woman, when he says—

And being moderately drunk, he took

And drain'd the thericleum ( τὴν θηρίκλειον).

And in his Begging Priest he says—

Drinking a thericleum of three pints.

And Deoxippus, in his Miser, says—

A. I want now the large thericlean cup ( τῆς θηρικλείου τῆς μεγάλης).

B. I know it well.

A. Likewise the Rhodian cups;

For when I've pour'd the liquor into them,

I always seem to drink it with most pleasure.

And Polemo, in the first book of his treatise on the Acropolis at Athens, has used the word in the neuter gender, saying—

Neoptolemus offered up some golden thericlean cups ( τὰ θηρίκλεια) wrought on foundations of wood.

And Apollodorus of Gela, in his Philadelphi, or the Man who killed himself by Starvation, says—

Then there were robes of fine embroidery,

And silver plate, and very skilful chasers

Who ornament the thericlean cups,

And many other noble bowls besides.

And Aristophon, in his Philonides, says—

Therefore my master very lately took

The well-turn'd orb of a thericlean cup,

Full foaming to the brim with luscious wine,

Mix'd half-and-half, a most luxurious draught,

And gave it me as a reward for virtue;

I think because of my tried honesty;

And then, by steeping me completely in it,

He set me free.

And Theophilus, in his Bœotia, says—

He mixes beautifully a large cup

Of earthenware, of thericlean fashion,

Holding four pints, and foaming o'er the brim;

Not Autocles himself, by earth I swear,

Could in his hand more gracefully have borne it.

And, in his Prœtides, he says—

And bring a thericlean cup, which holds

More than four pints, and's sacred to good fortune.

There is also a cup called the Isthmian cup: and Pamphilus, in his treatise on Names, says that this is a name given to a certain kind of cup by the inhabitants of Cyprus.

There is also a kind of vessel called cadus; which Simmias states to be a kind of cup, quoting this verse of Anacreon—

I breakfasted on one small piece of cheesecake,

And drank a cadus full of wine.

And Epigenes, in his Little Monument, says—

A. Craters, and cadi, olkia, and crunea.

B. Are these crunea?

A. To be sure these are,

Luteria, too. But why need I name each

For you yourself shall see them.

B. Do you say

That the great monarch's son, Pixodarus,

Has come to this our land?

And Hedylus, in his Epigrams, says—

Let us then drink; perhaps among our cups

We may on some new wise and merry plan

With all good fortune light. Come, soak me well

In cups ( κάδοις) of Chian wine, and say to me,

Come, sport and drink, good Hedylus;

I hate

To live an empty life, debarr'd from wine.

And in another place he says—

From morn till night, and then from night till morn,

The thirsty Pasisocles sits and drinks,

In monstrous goblets ( κάδοις), holding quite four quarts,

And then departs whatever way he pleases.

But midst his cups he sports more mirthfully,

And is much stronger than Sicelides.

How his wit sparkles I Follow his example,

And ever as you write, my friend, drink too.

But Clitarchus, in his treatise on Dialects, says that the Ionians call an earthenware cask κάδος. And Herodotus, in his third book, speaks of a cask ( κάδος) of palm wine.

There is also the καδίσκος Philemon, in his treatise before mentioned, says that this too is a species of cup. And it is a vessel in which they place the Ctesian Jupiters, as Anticlides says, in his Book on Omens, where he writes,—

The statuettes of Jupiter Ctesius ought to be erected in this manner. One ought to place a new cadiscus with two ears . . .—and crown the ears with white wool; and on the right shoulder, and on the forehead . . . . and put on it what you find there, and pour ambrosia over it. But ambrosia is compounded of pure water, and oil, and all kinds of fruits; and these you must pour over.

Stratis the comic poet also mentions the cadiscus, in his Lemnomeda, where he says—

The wine of Mercury, which some draw forth

From a large jug, and some from a cadiscus,

Mix'd with pure water, half-and-half.

There is also the cantharus. Now, that this is the name of a kind of boat is well known. And that there is a kind of cup also called by this name we find from Ameipsias, in his Men Playing at the Cottabus, or Madness, where he says—

Bring here the vinegar cruets, and canthari.

And Alexis, in his Creation (the sentence refers to some one drinking in a wine-shop), says—

And then I saw Hermaiscus turning over

One of these mighty canthari, and near him

There lay a blanket, and his well-fill'd wallet.

And Eubulus, who often mentions this cup by name, in his Pamphilus, says—

But I (for opposite the house there was

A wine-shop recently establish'd)

There watch'd the damsel's nurse; and bade the vintner

Mix me a measure of wine worth an obol,

And set before me a full-sized cantharus.

And in another place he says—

How dry and empty is this cantharus!

And again, in another place-

Soon as she took it, she did drink it up,—

How much d'ye think? a most enormous draught;

And drain'd the cantharus completely dry.

And Xenarchus, in his Priapus, says this—

Pour, boy, no longer in the silver tankard,

But let us have again recourse to the deep.

Pour, boy, I bid you, in the cantharus,

Pour quick, by Jove, aye, by the Cantharus,⁹ pour.

And Epigenes, in his Heroine, says—

But now they do no longer canthari make,

At least not large ones; but small shallow cups

Are come in fashion, and they call them neater,

As if they drank the cups, and not the wine.

And Sosicrates, in his Philadelphi, says—

A gentle breeze mocking the curling waves,

Sciron's fair daughter, gently on its course

Brought with a noiseless foot the cantharus;

here cantharus evidently means a boat.

And Phrynichus, in his Revellers, says–

And then Chærestratus, in his own abode,

Working with modest zeal, did weep each day

A hundred canthari well fill'd with wine.

And Nicostratus, in his Calumniator, says—

A. Is it a ship of twenty banks of oars,

Or a swan, or a cantharus? For when

I have learnt that, I then shall be prepared

Myself t' encounter everything.

B. It is

A cycnocantharus, an animal

Compounded carefully of each.

And Menander, in his Captain of a Ship, says—

A. Leaving the salt depths of the Aegean sea,

Theophilus has come to us, O Strato.

How seasonably now do I say your son

Is in a prosperous and good condition,

And so's that golden cantharus.

B. What cantharus?

A. Your vessel.

And a few lines afterwards he says—

B. You say my ship is safe?

A. Indeed I do,

That gallant ship which Callicles did build,

And which the Thurian Euphranor steer'd.

And Polemo, in his treatise on Painters, addressed to Antigonus, says—"At Athens, at the marriage of Pirithous, Hippeus made a wine jug and goblet of stone, inlaying its edges with gold. And he provided also couches of pinewood placed on the ground, adorned with coverlets of every sort, and for drinking cups there were canthari made of earthenware. And moreover, the lamp which was suspended from the roof, had a number of lights all kept distinct from one another. And that this kind of cup got its name originally from Cantharus a potter, who invented it, Philetærus tells us in his Achilles—

Peleus—but Peleus¹⁰ is a potter's name,

The name of some dry withered lamp-maker,

Known too as Cantharus, exceeding poor,

Far other than a king, by Jove.

And that cantharus is also the name of a piece of female ornament, we may gather from Antiphanes in his Bœotia.

There is also a kind of cup called carchesium. Callixenus the Rhodian, in' his History of the Affairs and Customs of Alexandria, says that it is a cup of an oblong shape, slightly contracted in the middle, having ears which reach down to the bottom. And indeed, the carchesium is a tolerably oblong cup, and perhaps it has its name from its being stretched upwards. But the carchesium is an extremely old description of cup; if at least it is true that Jupiter, when he had gained the affections of Alcmena, gave her one as a love gift, as Pherecydes relates in his second book, and Herodorus of Heraclea tells the same story. But Asclepiades the Myrlean says that this cup derives its name from some one of the parts of the equipment of a ship. For the lower part of the mast is called the pterna, which goes down into the socket; and the middle of the mast is called the neck; and towards the upper part it is called carchesium. And the carchesium has yards running out on each side, and in it there is placed what is called the breastplate, being four-cornered on all sides, except just at the bottom and at the top. Both of which extend a little outwards in a straight line. And above the breastplate is a part which is called the distaff, running up to a great height, and being sharp-pointed. And Sappho also speaks of the carchesia, where she says—

And they all had well-fill'd carchesia,

And out of them they pour'd libations, wishing

All manner of good fortune to the bridegroom.

And Sophocles, in his Tyro, says—

And they were at the table in the middle,

Between the dishes and carchesia;

saying that the dragons came up to the table, and took up a position between the meats and the carchesia, or cups of wine. For it was the fashion among the ancients to place upon the table goblets containing mixed wine; as Homer also represents the tables in his time. And the carchesium was named so from having on it rough masses like millet ( κεγχροειδὴς), and the α is by enallage instead of ε, καρχήσιον for κερχήσιον. On which account Homer calls those who are overcome by thirst καρ- χαλέους. And Charon of Lampsacus, in his Annals, says that among the Lacedæmonians there is still shown the very same cup which was given by Jupiter to Alcmena, when he took upon himself the likeness of Amphitryon.

There is another kind of cup called calpium, a sort of Erythræan goblet, as Pamphilus says; and I imagine it is the same as the one called scaphium.

There is another kind of cup called celebe. And this description of drinking-cup is mentioned by Anacreon, where he says—

Come, O boy, and bring me now

A celebe, that I may drink

A long deep draught, and draw no breath.

It will ten measures of water hold,

And five of mighty Chian wine.

But it is uncertain what description of cup it is, or whether every cup is not called celebe, because one pours libations into it ( ἀπὸ τοῦ χέειν λοιβὴν),or from one's pouring libations ( λείβειν). And the verb λείβω is applied habitually to every sort of liquid, from which also the word λέβης is derived. But Silenus and Clitarchus say that celebe is a name given to drinking-cups by the Aeolians. But Pamphilus says that the celebe is the same cup which is also called thermopotis, a cup to drink warm water from. And Nicander the Colophonian, in his Dialects, says that the celebe is a vessel used by the shepherds in which they preserve honey. For Anti- machus the Colophonian, in the fifth book of his Thebais, says—

He bade the heralds bear to them a bladder

Fill'd with dark wine, and the most choice of all,

The celebea in his house which lay,

Fill'd with pure honey.

And in a subsequent passage he says—

But taking up a mighty celebeum

In both his hands, well filled with richest honey,

Which in great store he had most excellent.

And again he says—

And golden cups of wine, and then besides,

A celebeum yet untouch'd by man,

Full of pure honey, his most choice of treasures.

And in this passage he very evidently speaks of the celebeum as some kind of vessel distinct from a drinking-cup, since he has already mentioned drinking-cups under the title of δέπαστρα. And Theocritus the Syracusan, in his Female Witches, says—

And crown this celebeum with the wool,

Well dyed in scarlet, of the fleecy sheep.

And Euphorion says—

Or whether you from any other stream

Have fill'd your celebe with limpid water.

And Anacreon says—

And the attendant pour'd forth luscious wile,

Holding a celebe of goodly size.

But Dionysius, surnamed the Slender, explaining the poem of Theodoridas, which is addressed to Love, says that celebe is a name given to a kind of upstanding cup, something like the prusias and the thericleum.

There is also the horn. It is said that the first men drank out of the horns of oxen; from which circumstance Bacchus often figured with horns on his head, and is moreover called a bull by many of the poets. And at Cyzicus there is a statue of him with a bull's head. But that men drank out of horns ( κέρατα) is plain from the fact that to this very day, when men mix water with wine, they say that they κερᾶσαι (mix it). And the vessel in which the wine is mixed is called κρατὴρ, from the fact of the water being mingled ( συγκιρνᾶσθαι) in it, as if the word were κερατὴρ, from the drink being poured εἰς τὸ κέρας (into the horn); and even to this day the fashion of making horns into cups con- tinues: but some people call these cups rhyta. And many of the poets represent the ancients as drinking out of horns. Pindar, speaking of the Centaurs, says—

After those monsters fierce

Learnt the invincible strength of luscious wine;

Then with a sudden fury,

With mighty hands they threw the snow-white milk

Down from the board,

And of their own accord

Drank away their senses in the silver-mounted horns.

And Xenophon, in the seventh book of his Anabasis, giving an account of the banquet which was given by the Thracian Seuthes, writes thus:

But when Xenophon, with his companions, arrived at Seuthes's palace, first of all they embraced one another, and then, according to the Thracian fashion, they were presented with horns of wine.

And in his sixth book he says, when he is speaking of the Paphlagonians,

And they supped lying on couches made of leaves, and they drank out of cups made of horn.

And Aeschylus, in his Perrhæbi, represents the Perrhæbi as using horns for cups, in the following lines:—

With silver-mounted horns,

Fitted with mouthpieces of rich-wrought gold.

And Sophocles, in his Pandora, says—

And when a man has drain'd the golden cup,

She, pressing it beneath her tender arm,

Returns it to him full.

And Hermippus, in his Fates, says—

Do you now know the thing you ought to do?

Give not that cup to me; but from this horn

Give me but once more now to drink a draught.

And Lycurgus the orator, in his Oration against Demades, says that Philip the king pledged those men whom he loved in a horn. And Theopompus, in the second book of his history of the Affairs and Actions of Philip, says that the kings of the Pæonians, as the oxen in their countries have enormous horns, so large as to contain three or four choes of wine, make drinking-cups of them, covering over the brims with silver or with gold. And Philoxenus of Cythera, in his poem entitled The Supper, says—

He then the sacred drink of nectar quaff'd

From the gold-mounted brims of th' ample horns,

And then they all did drink awhile.

And the Athenians made also silver goblets in the shape of horns, and drank out of them. And one may ascertain that by seeing the articles mentioned in writing among the list of confiscated goods on the pillar which lies in the Acropolis, which contains the sacred offerings—

There is also a silver horn drinking-cup, very solid.

There is also the cernus. This is a vessel made of earthenware, having many little cup-like figures fastened to it, in which are white poppies, wheat-ears, grains of barley, peas, pulse, vetches, and lentils. And he who carries it, like the man who carries the mystic fan, eats of these things, as Ammonius relates in the third book of his treatise on Altars and Sacrifices.

There is also the cup called the cissybium. This is a cup with but one handle, as Philemon says. And Neoptolemus the Parian, in the third book of his Dialects, says that this word is used by Euripides in the Andromache, to signify a cup made of ivy ( κίσσινον)—

And all the crowd of shepherds flock'd together,

One bearing a huge ivy bowl of milk,

Refreshing medicine of weary toil;

Another brought the juice o' the purple vine.

For, says he, the cissybium is mentioned in a rustic assembly, where it is most natural that the cups should be made of wood. But Clitarchus says that the Aeolians called the cup which is elsewhere called scyphus, cissybium. And Marsyas says that it is a wooden cup, the same as the κύπελλον. But Eumolpus says that it is a species of cup which perhaps (says he) was originally made of the wood of the ivy. But Nicander the Colophonian, in the first book of his History of Aetolia, writes thus:—"In the sacred festival of Jupiter Didymæus they pour libations from leaves of ivy ( κισσοῦ), from which circumstance the ancient cups are called cissybia. Homer says—

Holding a cup ( κισσύβιον) of dark rich-colour'd wine.

And Asclepiades the Myrlean, in his essay on the cup called Nestoris, says,

No one of the men in the city or of the men of moderate fortune used to use the σκύφος or the κισσύβιον, but only the swineherds and the shepherds, and the men in the fields. Polyphemus used the cissybium, and Eumæus the other kind.

But Callimachus seems to make a blunder in the use of these names, speaking of an intimate friend of his who was entertained with him at a banquet by Pollis the Athenian, for he says—

For he abhorr'd to drink at one long draught

Th' amystis loved in Thrace, not drawing breath:

And soberly preferr'd a small cissybium:

And when for the third time the cup ( ἄλεισον) went round,

I thus addressed him . . . . . .

For, as he here calls the same cup both κισσύβιον and ἄλεισον, he does not preserve the accurate distinction between the names. And any one may conjecture that the κισσύβιον was originally made by the shepherds out of the wood of the ivy ( κισσός). But some derive it from the verb χεύμαι, used in the same sense as χωρέω, to contain; as it occurs in the fol- lowing line:—

This threshold shall contain ( χείσεται) them both.

And the hole of the serpent is also called χείη, as containing the animal; and they also give the name of κήθιον, that is, χήτιον, to the box which holds the dice. And Dionysius of Samos, in his treatise on the Cyclic Poets, calls the cup which Homer calls κισσύβιον, κύμβιον, writing thus—

And Ulysses, when he saw him acting thus, having filled a κύμβιον with wine, gave it to him to drink.

There is also the ciborium. Hegesander the Delphian says that Euphorion the poet, when supping with the Prytanis, when the Prytanis exhibited to him some ciboria, which appeared to be made in a most exquisite and costly manner, . . . . . . . . And when the cup had gone round pretty often, he, having drunk very hard and being intoxicated, took one of the ciboria and defiled it. And Didymus says that it is a kind of drinking-cup; and perhaps it may be the same as that which is called scyphium, which derives its name from being contracted to a narrow space at the bottom, like the Egyptian ciboria.

There is also the condu, an Asiatic cup. (Menander, in his play entitled the Flatterer, says—

Then, too, there is in Cappadocia,

O Struthion, a noble golden cup,

Called condu, holding ten full cotyle.

And Hipparchus says, in his Men Saved,—

A. Why do you so attend to this one soldier?

He has no silver anywhere, I know well;

But at the most one small embroider'd carpet,

(And that is quite enough for him,) on which

Some Persian figures and preposterous shapes

Of Persian griffins, and such beasts, are work'd.

B Away with you, you wretch.

A. And then he has

A condu, a wine-cooler, and a cymbium.

And Nicomachus, in the first book of his treatise on the Egyptian Festivals, says—

But the condu is a Persian cup; and it was first introduced by Hermippus the astrologer.¹¹. . . . . . . . . . . . on which account libations are poured out of it.

But Pancrates, in the first book of his Conchoreis, says—

But he first pour'd libations to the gods

From a large silver condu; then he rose,

And straight departed by another road.

There is also the cononius. Ister, the pupil of Callimachus, in the first book of his History of Ptolemais, the city in Egypt, writes thus:—"A pair of cups, called cononii, and a pair of therielean cups with golden covers.

There is also the cotylus. The cotylus is a cup with one handle, which is also mentioned by Alcæus. But Diodorus, in his book addressed to Lycophron, says that this cup is greatly used by the Sicyonians and Tarentines, and that it is like a deep luterium, and sometimes it has an ear. And Ion the Chian also mentions it, speaking of

a cotylus full of wine.

! And Hermippus, in his Gods, says—

He brought a cotylus first, a pledge for his neighbours.

And Plato, in his Jupiter Afflicted, says—

He brings a cotylus.

Aristophanes also, in his Babylonians, mentions the cotylus; and Eubulus, in his Ulysses, or the Panoptæ, says—

And then the priest utt'ring well-omen'd prayers,

Stood in the midst, and in a gorgeous dress,

Pour'd a libation from the cotylus.

And Pamphilus says that it is a kind of cup, and peculiar to Bacchus. But Polemo, in his treatise on the Fleece of the Sheep sacrificed to Jupiter, says—

And after this he celebrates a sacrifice, and takes the sacred fleece out of its shrine, and distributes it among all those who have borne the cernus in the procession: and this is a vessel made of earthenware, having a number of little cups glued to it; and in these little cups there is put sage, and white poppies, and ears of wheat, and grains of barley, and peas, and pulse, and rye, and lentils, and beans, and vetches, and bruised figs, and chaff and oil, and honey, and milk, and wine, and pieces of unwashed sheep's-wool. And he who has carried this cernus eats of all these things, like the man who has carried the mystic fan.

There is also the cotyle. Aristophanes, in his Cocalus, says—

And other women, more advanced in age,

Into their stomachs pour'd, without restraint,

From good-sized cotylæ, dark Thasian wine,

The whole contents of a large earthen jar,

Urged by their mighty love for the dark wine.

And Silenus, and Clitarchus, and also Zenodotus; say that it is a kind of κύλιξ, and say—

And all around the corpse the black blood flow'd,

As if pour'd out from some full cotyle.

And again—

There is many a slip

'Twixt the cup ( κοτύλης) and the lip.

And Simaristus says that it is a very small-sized cup which is called by this name; and Diodorus says that the poet has here called the cup by the name of cotyle, which is by others called cotylus, as where we find- πύρνον (bread) καὶ κοτύλην; and that it is not of the class κύλιξ, for that it has no handles, but that it is very like a deep luterium, and a kind of drinking cup ( ποτηρίου); and that it is the same as that which by the Aetolians, and by some tribes of the Ionians, is called cotylus, which is like those which have been already described, except that it has only one ear: and Crates mentions it in his Sports, and Hermippus in his Gods. But the Athenians give the name of κοτύλη to a certain measure. Thucydides says—

They gave to each of them provisions for eight months, at the rate of a cotyla of water and two cotylæ of corn a-day.

Aristophanes, in his Proagon, says—

And having bought three chœnixes of meal,

All but one cotyla, he accounts for twenty.

But Apollodorus says that it is a kind of cup, deep and hollow; and he says—

The ancients used to call everything that was hollow κοτύλη, as, for instance, the hollow of the hand; on which account we find the expression κοτολήρυτον αἷμα—meaning, blood in such quantities that it could be taken up in the hand. And there was a game called ἐγκοτύλη, in which those who are defeated make their hands hollow, and then take hold of the knees of those who have won the game and carry them.

And Diodorus, in his Italian Dialects, and Heraclitus (as Pamphilus says), relate that the cotyla is also called hemina, quoting the following passage of Epicharmus:—

And then to drink a double measure,

Two heminæ of tepid water full,

And Sophron says—

Turn up the hemina, O boy.

But Pherecrates calls it a cotylisca, in his Corianno, saying—

The cotylisca? By no means.

And Aristophanes, in his Acharnians, uses a still more diminutive form, and says—

A cotyliscium ( κοτυλίσκιον) with a broken lip.

And even the hollow of the hip is called κοτύλη; and the excrescences on the feelers of the polypus are, by a slight extension of the word, called κοτυληδών. And Aeschylus, in his Edonians, has called cymbals also κότυλαι, saying—

And he makes music with his brazen κότυλαι.

But Marsyas says that the bone of the hip is also called ἄλεισον and κύλιξ. And the sacred bowl of Bacchus is called κοτυλίσκος; and so are those goblets which the initiated use for their libations; as Nicander of Thyatira says, adducing the following passage from the Clouds of Aristophanes:—

Nor will I crown the cotyliscus.

And Simmias interprets the word κοτύλη by ἄλεισον.

There is also the cottabis. Harmodius of Lepreum, in his treatise on the Laws and Customs of Phigalea, going through the entertainments peculiar to different countries, writes as follows:—

When they have performed all these purificatory ceremonies, a small draught is offered to each person to drink in a cottabis of earthenware; and he who offers it says, 'May you sup well.'

But Hegesander the Delphian, in his Commentaries (the beginning of which is

In the best Form of Government

), says—

That which is called the cottabus has been introduced into entertainments, the Sicilians (as Dicæarchus relates) having been the first people to introduce it. And such great fondness was ex- hibited for this amusement, that men even introduced into entertainments contests, which were called cottabia games; and then cups of the form which appeared to be most suitable for such an exercise were made, called cottabide. And besides all this, rooms were built of a round figure, in order that all, the cottabus being placed in the middle might contest the victory, all being at an equal distance, and in similar situations. For they vied with one another, not only in throwing their liquor at the mark, but also in doing everything with elegance; for a man was bound to lean on his left elbow, and, making a circuit with his right hand, to throw his drops ( τὴν λάταγα) over gently—for that was the name which they gave to the liquor which fell from the cup: so that some prided themselves more on playing elegantly at the cottabus than others did on their skill with the javelin.

There is also the cratanium. But perhaps this is the same cup, under an ancient name, as that which is now called the craneum: accordingly, Polemo (or whoever it is who wrote the treatise on the Manners and Customs of the Greeks), speaking of the temple of the Metapontines which is at Olympia, writes as follows:—

The temple of the Metapontines, in which there are a hundred and thirty-two silver phialæ, and two silver wine-jars, and a silver apothystanium, and three gilt phialæ. The temple of the Byzantians, in which there is a figure of Triton, made of cypress-wood, holding a silver cratanium, a silver siren, two silver carchesia, a silver culix, a golden wine-jar, and two horns. But in the old temple of Juno, there are thirty silver phialæ, two silver cratania, a silver dish, a golden apothystanium, a golden crater (the offering of the Cyrenæans), and a silver batiacium.

There is also the crounea. Epigenes, in his Monument, says—

A. Crateres, cadi, holcia, crounea,

B. Are these crounea?

A. Yes, indeed these are.

There is the cyathis also. This is a vessel with a great resemblance to the cotyla. Sophron, in his play entitled the Buffoon, represents the women who profess to exhibit the goddess as present, as saying—

Three sovereign antidotes for poison

Are buried in a single cyathis.

Then there is the κύλιξ. Pherecrates, in his Slave Tutor, says—

Now wash the κύλιξ out; I'll give you then

Some wine to drink: put o'er the cup a strainer,

And then pour in some wine.

But the κύλιξ is a drinking-cup made of earthenware, and it is so called from being made circular ( ἀπὸ τοῦ κυλίεσθαι) by the potter's wheel; from which also the κυλικεῖον, the place in which the cups are stored up, gets its name, even when the cups put away in it are made of silver. There is also the verb κυλικηγορέω, derived from the same source, when any one makes an harangue over his cups But the Athenians also call a medicine chest κυλικὶς, because it is made round in a turning-lathe. And the κύλικες, both at Argos and at Athens, were in great repute; and Pindar mentions the Attic κύλικες in the following lines—

O Thrasybulus, now I send

This pair of pleasantly-meant odes

As an after-supper entertainment for you.

May it, I pray, be pleasing

To all the guests, and may it be a spur

To draw on cups of wine,

And richly-fill'd Athenian κύλικες.

But the Argive κύλικες appear to have been of a different shape from the Athenian ones. At all events, they tapered towards a point at the brims, as Simonides of Amorgos says—

But this is taper-brimm'd ( φοξίχειλος),

that is to say, drawn up to a point towards the top; such as those which are called ἄμβικες. For they use the word φοξὸς in this sense, as Homer does when speaking of Thersites—

His head was sharp at top.

And the word is equivalent to φαοξὸς,—it being perceived to be sharp ( ὀξὺς) in the part where the eyes ( τὰ φάη) are.

And very exquisitely wrought κύλικες are made at Naucratis, the native place of our companion Athenæus. For some are in the form of phialæ, not made in a lathe, but formed by hand, and having four handles, and being widened considerably towards the bottom: (and there are a great many potters at Naucratis, from whom the gate nearest to the potteries ( κεραμείων) is called the Ceramic gate:) and they are dyed in such a manner as to appear like silver. The Chian κύλικες also are highly extolled, which Hermippus mentions in his Soldiers—

And a Chian κύλιξ hung on a peg aloft.

But Glaucon, in his Dialects, says that the inhabitants of Cyprus call the cotyle culix. And Hipponax, in his Synonymes, writes thus—

The aleisum, the poterium, the cupellum, the amphotis, the scyphus, the culix, the cothon, the carchesium, the phiale.

And Achæus of Eretria, in his Alcmæon, instead of κύλικες, has lengthened the word, and written κυλιχνίδες, in these lines—

But it is best to bring, as soon as possible,

Dark wine, and one large common bowl for all,

And some κυλιχνίδες besides

And Alcæus says—

Let us at once sit down and drink our wine,

Why do we wait for lights? Our day is but

A finger's span. Bring forth large goblets ( κύλιχναι) now

Of various sorts. For the kind liberal son

Of Jove and Semele gave rosy wine,

Which bids us all forget our griefs and cares;

So pour it forth, and mix in due proportion.

And in his tenth Ode he says—

Drops of wine ( λάταγες) fly from Teian culichnæ,

showing, by this expression, that the κύλικες of Teos were exceedingly beautiful.

Pherecrates also says, in his Corianno—

A. For I am coming almost boil'd away

From the hot bath; my throat is parch'd and dry;

Give me some wine. I vow my mouth and all

My jaws are sticky with the heat.

B. Shall I

Then take the κυλίσκη, O damsel, now?

A. By no means, 'tis so small; and all my bile

Has been stirr'd up since I did drink from it,

Not long ago, some medicine. Take this cup

Of mine, 'tis larger, and fill that for me.

And that the women were in the habit of using large cups, Pherecrates himself expressly tells us in his Tyranny, where he says—

And then they bade the potter to prepare

Some goblets for the men, of broader shape,

Having no walls, but only a foundation,

And scarcely holding more than a mere shell.

More like to tasting cups; but for themselves

They order good deep κύλικες, good-sized,

Downright wine-carrying transports, wide and round,

Of delicate substance, swelling in the middle.

A crafty order: for with prudent foresight

They were providing how, without much notice,

They might procure the largest quantity

Of wine to drink themselves; and then when we

Reproach them that 'tis they who've drunk up everything,

They heap abuse on us, and swear that they,

Poor injured dears, have only drunk one cup,

Though their one's larger than a thousand common cups.

Then there are cymbia. These are a small hollow kind of cup, according to Simaristus. But Dorotheus says,

The cymbium is a kind of deep cup, upright, having no pedestal and no handles.

But Ptolemy the father of Aristonicus calls them

curved goblets.

And Nicander of Thyatira says that Theopompus, in his Mede, called a cup without handles cymbium. Philemon, in his Vision, says—

But when fair Rhode came and shook above you

A cymbium full of mighty unmix'd wine.

But Dionysius of Samos, in the sixth book of his treatise on the Cyclic Poets, thinks that the κισσύβιον and the κύμβιον are the same. For he says that Ulysses, having filled a cymbium with unmixed wine, gave it to the Cyclops. But the cup mentioned in Homer, as having been given to him by Ulysses, is a good-sized cissybium; for if it had been a small cup, he, who was so enormous a monster, would not have been so quickly overcome by drunkenness, when he had only drunk it three times. And Demosthenes mentions the cymbium in his oration against Midias, saying that he was accompanied by rhyta and cymbia: and in his orations against Euergus and Mnesibulus. But Didymus the grammarian says that is a cup of an oblong shape, and narrow in figure, very like the shape of a boat. And Anaxandrides, in his Clowns, says—

Perhaps large cups ( ποτήρια) immoderately drain'd,

And cymbia full of strong unmixed wine,

Have bow'd your heads, and check'd your usual spirit.

And Alexis, in his Knight, says—

A. Had then those cymbia the faces of damsels

Carved on them in pure gold?

B. Indeed they had.

A. Wretched am I, and wholly lost . . . .

But Eratosthenes, in his letter addressed to Ageton the Lacedæmonian, says, that the cymbium is a vessel of the shape of the cyathus, writing thus—

But these men marvel how a man who had not got a cyathus, but only a cymbium, had, besides that, also a phiale. Now it seems to me, that he had one for the use of men, but the other for the purpose of doing honour to the Gods. And at that time they never used the cyathus nor the cotyla. For they used to employ, in the sacrifices of the Gods, a crater, not made of silver nor inlaid with precious stones, but made of Coliad clay. And as often as they replenished this, pouring a libation to the Gods out of the phiale, they then poured out wine to all the company in order, bailing out the newly-mixed wine in a cymbium, as they do now among us at the phiditia. And if ever they wished to drink more, they also placed on the table beside them the cups called cotyli, which are the most beautiful of all cups, and the most convenient to drink out of. And these, too, were all made of the same earthenware.

But when Ephippus says, in his Ephebi—

Chæremon brings no culices to supper,

Nor did Euripides with cymbia fight,

he does not mean the tragic poet, but some namesake of his, who was either very fond of wine, or who had an evil reputation on some other account, as Antiochus of Alexandria says, in his treatise on the Poets, who are ridiculed by the comic writers of the Middle Comedy. For the circumstance of cymbia being introduced into entertainments, and being used to fight with in drunken quarrels, bears on each point. And Anaxandrides mentions him in his Nereids—

Give him a choeus then of wine, O messmate,

And let him bring his cymbium, and be

A second Euripides to-day.

And Ephippus, in his Similitudes, or Obeliaphori, says—

But it were well to learn the plays of Bacchus,

And all the verses which Demophoon

Made upon Cotys; and, at supper-time,

To spout the eclogues of the wise Theorus.

* * * * * *

And let Euripides, that banquet-hunter,

Bring me his cymbia.

And that the κύμβη is the name of a boat too we are shown by Sophocles, who, in his Andromeda, says—

Come you on horseback hither, or in a boat ( κύμβαισι)?

And Apollodorus, in his Paphians, says there is a kind of drinking-cup called κύμβα.

Then there is the κύπελλον. Now, is this the same as the ἄλεισον and the δέπας, and different from them only in name

Then rising, all with goblets ( κυπέλλοις) in their hands,

The peers and leaders of the Achaian bands

Hail'd their return.

Or was their form different also? For this kind has not the character of the amphicupellum, as the depas and aleison have, but is only of a curved form. For the κύπελλον is so called from its curved shape, as also is the ἀμφικύπελλον. Or is it so called as being in shape like a milk-pail ( πέλλα), only contracted a little, so as to have an additional curve? And the word ἀμφικύπελλα is equivalent to ἀμφίκυρτα, being so called from its handles, because they are of a curved shape. For the poet calls this cup—

Golden, two-handled.

But Antimachus, in the fifth book of his Thebais, says—

And heralds, going round among the chiefs,

Gave each a golden cup ( κύπελλον) with labour wrought.

And Silenus says, the κύπελλα are a kind of cup resembling the σκύφα, as Nicander the Colophonian says—

The swineherd gave a goblet ( κύπελλον) full to each.

And Eumolpus says that it is a kind of cup, so called from its being of a curved shape ( κυφόν.) But Simaristus says that this is a name given by the Cyprians to a cup with two handles, and by the Cretans to a kind of cup with two handles, and to another with four. And Philetas says that the Syracusans give the name of κύπελλον to the fragments of barley-cakes and loaves which are left on the tables.

There is also the κύμβη. Philemon, in his Attic Dialect, calls it

a species of κύλιξ.

And Apollodorus, in his treatise on Etymologies, says, that the Paphians call a drinking-cup κύμβα.

Then there is the κώθων, which is mentioned by Xenophon, in the first book of his Cyropædia. But Critias, in his Constitution of the Lacedæmonians, writes as follows—

And other small things besides which belong to human life; such as the Lacedæmonian shoes, which are the best, and the Lacedæmonian garments, which are the most pleasant to wear, and the most useful. There is also the Lacedæmonian κώθων, which is a kind of drinking-cup most convenient when one is on an expedition, and the most easily carried in a knapsack. And the reason why it is so peculiarly well-suited to a soldier is, because a soldier often is forced to drink water which is not very clean; and, in the first place, this cup is not one in which it can be very easily seen what one is drinking; and, secondly, as its brim is rather curved inwards, it is likely to retain what is not quite clean in it.

And Polemo, in his work addressed to Adæus and Antigonus, says that the Lacedæmonians used to use vessels made of earthenware; and proceeds to say further—

And this was a very common practice among the ancients, such as is now adopted in some of the Greek tribes. At Argos, for instance, in the public banquets, and in Lacedæmon, they drink out of cups made of earthenware at the festivals, and in the feasts in honour of victory, and at the marriage-feasts of their maidens. But at other banquets and at their Phiditia¹² they use small casks.

And Archilochus also mentions the cothon as a kind of cup, in his Elegies, where he says—

But come now, with your cothon in your hand,

Move o'er the benches of the speedy ship,

And lift the covers from the hollow casks,

And drain the rosy wine down to the dregs;

For while we're keeping such a guard as this,

We shan't be able to forego our wine;

as if the κύλιξ were here called κώθων. Aristophanes, in his Knights, says—

They leapt into th' horse-transports gallantly,

Buying cothones; but some bought instead

Garlic and onions.

And Heniochus, in his Gorgons, says—

Let a man give me wine to drink at once,

Taking that capital servant of the throat,

The ample cothon—fire-wrought, and round,

Broad-ear'd, wide-mouth'd.

And Theopompus, in his Female Soldiers, says—

Shall I, then, drink from out a wryneck'd cothon,

Breaking my own neck in the hard attempt?

And Alexis, in his Spinners, says—

And then he hurl'd a four-pint cothon at me,

An ancient piece of plate, an heirloom too.

And it is from this cup that they call those who drink a great deal of unmixed wine ( ἀκράτον) as Hyperides does in his oration against Demosthenes. But Callixenus, in the fourth book of his History of Alexandria, giving an account of the procession of Ptolemy Philadelphus, and giving a catalogue of a number of drinking-cups, adds these words:

And two cothons, each holding two measures of wine.

But with respect to drinking, (which from the name of this kind of cup is sometimes called in the verb κωθωνί- ζομαι, and in the substantive κωθωνισμὸς, that occasional drinking is good for the health is stated by Mnesitheus the Athenian physician, in his letter on the subject of Drinking ( κωθωνισμὸς), where he speaks as follows:

It happens that those who drink a great quantity of unmixed wine at banquets often receive great injury from so doing, both in their bodies and minds; but still occasional hard drinking ( κωθωνι- ζεσθαι) for some days appears to me to produce a certain purging of the body and a certain relaxation of the mind. For there are some little roughnesses on the surface, arising from daily banquets; now for getting rid of these there is no easier channel than the wine. But of all modes of purging, that which' is caused by hard drinking is the most advantageous; for then the body is as it were washed out by the wine; for the wine is both liquid and heating: but the wine which we secrete is harsh; accordingly, fullers use it as a cleanser when they are cleaning garments. But when you are drinking hard, you should guard against three things,— against drinking bad wine, against drinking unmixed wine, and against eating sweetmeats while you are drinking. And when you have had enough, then do not go to sleep, until you have had a vomit, moderate or copious as the case may be; and when you have vomited, then go to sleep after having taken a slight bath. And if you are not able to empty yourself sufficiently, then you must take a more copious bath, and lie down in the bath in exceedingly warm water.

But Polemo, in the fifth book of his treatise addressed to Antigonus and Adæus, says—

Bacchus being full grown, sitting on a rock, and on his left hand a satyr, bald, holding in his right hand a cothon of striped colours, with one handle.

There is also the labronia. This is a species of Persian drinking-cup, so named from the eagerness ( λαβρότης) with which people drink: and its shape is wide, and its size large, and it has large handles. Menander, in his Fisherman, says—

We are abundantly well off at this time

For golden cylinders; and all those robes

From Persia, all those quaintly carved works,

Are now within, and richly-chased goblets,

Figures and faces variously carved,

Tragelaphi and labronia.

And in his Philadelphi he says—

And now the drinking of healths began, and now

Labroniæ, inlaid with precious stones,

Were set upon the board; and slaves stood round

With Persian fly-flappers.

And Hipparchus, in his Thais, says— But this labronius is an omen now. O Hercules! it is a cup which weighs Of standard gold more than two hundred pieces. Just think, my friend, of this superb labronius. And Diphilus, in his Pithraustes, giving a catalogue of other kinds of cups, says—

A. The tragelaphus, and likewise the pristis,

The batiace, and labronius too.

B. These seem to me to be the names of slaves.

A. By no means; they are all the names of cups;

And this lambronius is worth twenty pieces.

And Didymus says that it resembles the bombylium and the batiacium.

There is also the lacæna. And this is a kind of cup so called either from the potter, as the Attic vessels, usually are, or from the form which is usual in that district, on the same principle as the thericlean cups derive their name.

Aristophanes, in his Daitaleis, says—

He gladly shared the Sybaritic feasts,

And drank the Chian wine from out the cups

Called the lacecnæ, with a cheerful look.

Then there is the lepaste. Some mark this word λεπαστη with an acute accent on the last syllable, like καλή; but some mark the penultima with an acute, as μεγάλη. And this kind of cup derived its name from those who spend a great deal of money on their drinking and intemperance, whom men call λάφυκται. Aristophanes, in his Peace, says—

What will you do, then, when you've drunk

One single lepaste full of new wine?

And it is from this word λεπαστὴ that the verb λάπτω comes, which means to swallow all at once, having a meaning just opposite to the bombylium; for the same author says, somewhere or other,—

You've drunk up all my blood, O king, my master!

which is as much as to say, you have utterly drained me. And in his Gerytades he says—

But there was then a festival: a slave

Went round, and brought us all a lepaste,

And pour'd in wine dark as the deep-blue sea;

but the poet means here to indicate the depth of the cup.

And Antiphanes, in his Aesculapius, says—

He took an agèd woman, who had been

A long time ill, sick of a ling'ring fever,

And bruising some small root, and putting it

Into a noble-sized lepaste there,

He made her drink it all, to cure her sickness.

Philyllius, in his Auge, says—

For she was always in the company

Of young men, who did nothing else but drink;

And with a lot of aged women too,

Who always do delight in good-sized cups.

And Theopompus says in his Pamphila—

A sponge, a dish, a feather; and, besides,

A stout lepaste, which, when full, they drain

To the Good Deity, raising loud his praises,

As chirps a grasshopper upon a tree.

And in his Mede he says—

Callimachus, 'tis stated, once did charm

The Grecian heroes by some promised gain,

When he was seeking for their aid and friendship.

The only thing he fail'd in was th' attempt

To gain the poor, thin-bodied Rhadamanthus

Lysander with a cothon, ere he gave him

A full lepaste.

But Amerias says that the ladle with which the wine is poured into the cups is called lepaste; but Aristophanes and Apollodorus say that it is a sort of cup of the class κύλιξ. Pherecrates, in his Crapatalli, says—

If there was one of the spectators thirsty,

He would a full lepaste seize, and drain

The whole contents.

But Nicander the Colophonian says that "the Dolopans give the name of λεπαστὴ to the κύλιξ; but Lycophron, in the ninth book of his treatise on Comedy, quoting this passage of Pherecrates, himself also asserts the lepaste to be kind of κύλιξ; but Moschus, in his Interpretation of Rhodiat Words, says that it is an earthenware vessel resembling those which are called ptomatides, but flatter and wider: but Artemidorus, the pupil of Aristophanes, says that it is some sort of drinking-cup. And Apollophanes, in his Cretans, says—

And the lepasta, fill'd with fragrant wine,

Shall fill me with delight the livelong day.

And Theopompus says in his Pamphila—

A stout lepaste, which, well-fill'd with wine,

They drain in honour of the Happy Deity,

Rousing the village with their noise and clamour.

But Nicander of Thyatira says it is a larger kind of κύλιξ, quoting the expressions of Teleclides out of his Prytanes—

To drink sweet wine from a sweet-smelling lepaste.

And Hermippus, in his Fates, says—

If anything should happen to me when

I've drain'd this promising lepaste, then

I give my whole possessions unto Bacchus.

There is also the loibasium. This, too, is a κύλιξ, as Clearchus and Nicander of Thyatira say; with which they pour libations of oil over the sacred offerings and victims.

Spondeum is the name given to the cup out of which they pour libations of wine. And he says that the spondea are also called loibides, by Antimachus of Colophon.

Then we have the lesbium. This also is a kind of cup, as Hedylus proves in his Epigrams, where he says—

Callistion, contending against men

In drinking, ('tis a marvellous thing, but true,)

When fasting, drank three whole choeis of wine;

And now her cup, fashion'd of purple glass,

Adorn'd with bands fragrant of luscious wine,

She offers here to you, O Paphian queen.

Preserve this first, that so your walls may bear

The spoils of all the love excited so.

There is also the luterium. Epigenes, in his Tomb, where he gives a catalogue of cups of different kinds, says—

Craters, cadi, holcia, cruneia—

Are they cruneia? aye, and luteria.

But why need I each separate article

Enumerate? for you yourself shall see them.

There is also the Lyciurges. The things which are so called are some kinds of phialæ, which derive their name from Lycon who made them, just as the Cononii are the cups made by Conon. Now, Demosthenes, in his Oration for the Crown, mentions Lycon; and he does so again, in his oration against Timotheus for an assault, where he says—

Two lyciurgeis Phialæ.

And in his speech against Timotheus he also says —

He gives Phormion, with the money, also two lyciurgeis Phialæ to put away.

And Didymus the grammarian says that these are cups made by Lycius. And this Lycius was a Bœotian by birth, of the town of Eleutheræ, a son of Myron the sculptor, as Polemo relates in the first book of his treatise on the Acropolis of Athens; but the grammarian is ignorant that one could never find such a formation of a word as that derived from proper names, but only from cities or nations. For Aristophanes, in his Peace, says—

The vessel is a ναξιονργὴς cantharus;

that is to say, made at Naxos.

And Critias, in his Constitution of the Lacedæmonians, has the expressions, κλίνη μιλησιουργὴς, and again, δίφρος λησιουργής: and κλινὴ χιουργὴς, and τράπεξα ρηνιοεργής: made at Miletus, or Chios, or Rhenea. And Herodotus, in his seventh book, speaks of

two spears, λυκοεργέες.

But perhaps we ought to read λυκιοεργέες in Herodotus as we do in Demosthenes, so as to understand by the word things made in Lycia.

There is also the mele. This is a name given to some cups which are mentioned by Anaxippus in his Well, where he says—

And you, Syriscus, now this mele take,

And bring it to her tomb—do you understand

Then pour a due libation.

There is also the metaniptrum. This is the kind of cup which is offered after dinner, when men have washed their hands. Autiphanes, in his Lamp, says—

The metaniptrum of the Fortunate God;

Feasting, libations, and applause . . .

And Diphilus, in his Sappho, says—

Archilochus, receive this metaniptris,

The brimming cup of Jupiter the Saviour.

But some people say that this is rather the name of the draught itself which was given to the guests after they had washed their hands; as, for instance, Seleucus says in his Dialects. But Callias, in his Cyclops, says—

Receive this metaniptris of Hygeia.

And Philetærus, in his Aesculapius, says—

He raised aloft a mighty metaniptris,

Brimfull of wine, in equal portions mix'd,

Repeating all the tine Hygeia's name.

And Philoxenus the Dithyrambic poet, in his ode entitled the Supper, pledging some one after they have washed their hands, says—

Do you, my friend, receive

This metaniptris full of wine,

The sweetly dewy gift of Bacchus.

Bromius gives this placid joy,

To lead all men to happiness.

And Antiphanes, in his Torch, says—

Our table shall now be this barley cake,

And then this metaniptrum of Good Fortune . . . . .

Nicostratus, in his Woman returning Love, says—

Pour over him the metaniptrum of health.

Then there is the mastus. Apollodorus the Cyrenæan, as Pamphilus says, states that this is a name given to drinking-cups by the Paphians.

There are also the mathalides. Blæsus, in his Saturn, says—

Pour out for us now seven mathalides

Full of sweet wine.

And Pamphilus says,

Perhaps this is a kind of cup, or is it only a measure like the cyathus

But Diodorus calls it a cup of the κύλιξ class.

There is also the manes, which is a species of cup. Nicon, in his Harp-player, says—

And some seasonably then exclaim'd,

My fellow-countryman, I drink to you;

And in his hand he held an earthenware manes,

Of ample size, well able to contain

Five cotylæ of wine; and I received it.

And both Didymus and Pamphilus have quoted these iambics. But that is also called manes which stands upon the cottabus, on which they throw the drops of wine in that game, which Sophocles, in his Salmoneus, called the brazen head, saying—

This is a contest, and a noise of kisses;

I give a prize to him who gains the victory

In elegantly throwing the cottabus,

And striking with just aim the brazen head.

And Antiphanes, in his Birthday of Venus, says—

A. I then will show you how: whoever throws

The cottabus direct against the scale ( πλώστιγξ,)

So as to make it fall—

B. What scale? Do you

Mean this small dish which here is placed above?

A. That is the scale-he is the conqueror.

B. How shall a man know this?

A. Why, if he throw

So as to reach it barely, it will fall

Upon the manes,¹³ and there'll be great noise.

B. Does manes, then, watch o'er the cottabus,

As if he were a slave?

And Hermippus says in his Fates—

You'll see, says he, a cottabus rod.

Wallowing round among the chaff;

But the manes hears no drops,—

And you the wretched scale may see

Lying by the garden gate,

And thrown away among the rubbish.

There is the Nestoris also. Now concerning the shape of the cup of Nestor, the poet speaks thus—

Next her white hand a spacious goblet brings,

A goblet sacred to the Pylian kings

From eldest times; the massy, sculptured vase,

Glittering with golden studs, four handles grace,

And curling vines, around each handle roll'd,

Support two turtle-doves emboss'd in gold.

On two firm bases stood the mighty bowl,

Lest the top weight should make it loosely roll:

A massy weight, yet heaved with ease by him,

Though all too great for men of lesser limb.

Now with reference to this passage a question is raised, what is the meaning of

glittering with golden studs:

—and again, what is meant by

the massy, sculptured vase four handles grace.

For Asclepiades the Myrlean, in his treatise on the Nestoris, says that the other cups have two handles. And again, how could any one give a representation of turtle- doves feeding around each of the handles? How also can he say,

On two firm bases stood the mighty bowl?

And this also is a very peculiar statement that he makes, that he could heave it with ease,

though all too great for men of lesser limb.

Now Asclepiades proposes all these difficulties, and especially raises the question about the studs, as to how we are to understand that they were fastened on. Now some say that golden studs must be fastened on a silver goblet from the outside, on the principles of embossing, as is mentioned in the case of the sceptre of Achilles—

He spoke,—and, furious, hurl'd against the ground

His sceptre, starr'd with golden studs around;

for it is plain here that the studs were let into the sceptre, as clubs are strengthened with iron nails. He also says of the sword of Agamemnon—

A radiant baldric, o'er his shoulder tied,

Sustain'd the sword that glittered at his side:

Gold were the studs—a silver sheath encased

The shining blade.

But Apelles the engraver, he says, showed us on some articles of Corinthian workmanship the way in which studs were put on. For there was a small projection raised up by the chisel, to form, as it were, the heads of the nails. And these studs are said by the poet to be fixed in, not because they are on the outside and are fixed by nails, but because they resemble nails driven through, and project a little on the outside, being above the rest of the surface.

And with respect to the handles, they tell us that this cup had indeed two handles above, like other cups; but that it had also two more on the middle of its convex surface, one on each side, of small size, resembling the Corinthia water- ewers. But Apelles explained the system of the four handles very artistically in the following manner. He said, tat from one root, as it were, which is attached to the bottom of the cup, there are diverging lines extending along each handle, at no great distance from each other: and these reach up to the brim of the cup, and even rise a little above it, and are at the greatest distance from each other at the point where they are furthest from the vessel itself; but at the lower extremity, where they join the rim, they are again united. And in this way there are four handles; but this kind of ornament is not seen in every cup, but only on some, and especially on those which are called seleucides. But with respect to the question raised about the two bases, how it can be said,

On two firm bases stood the mighty bowl,

some people explain that line thus:—that some cups have one bottom, the natural one, being wrought at the same time as, and of one piece with, the whole cup; as for instance, those which are called cymbia, and the phialæ, and others of the same shape as the phialæ. But some have two bottoms; as for instance, the egg-shaped cups called ooscyphia, and those called cantharia, and the seleucides, and the carchesia, and others of this kind. For they say that one of these bottoms is wrought of the same piece as the entire cup, and the other is attached to it, being sharp at the upper part, and broader towards the lower end, as a support for the cup; and this cup of Nestor's, they say, was of this fashion. But the poet may have represented this cup as having two bottoms; the one, that is to say, bearing the whole weight of the cup, and having an elevation proportionate to the height, in accordance, with its greater circumference; and the other bottom might be smaller in circumference, so as to be contained within the circumference of the larger circle, where the natural bottom of the cup becomes sharper; so that the whole cup should be supported on two bases.

But Dionysius the Thracian is said to have made the cup called Nestor's, at Rhodes, all his pupils contributing silver for the work; of which Promethidas of Heraclea, explaining the way in which it was made on the system of Dionysius, says that it is a cup having its handles made side by side, as the ships with two prows have their prows made; and that turtle-doves are represented sitting on the handles; and that two small sticks, as it were, are placed under the cup as a support to it, running transversely across in a longitudinal direction, and that these are the two bottoms meant by Homer. And we may to this day see a cup of that fashion at Capua, a city of Campania, consecrated to Diana; and the Capuans assert that that is the identical cup which belonged to Nestor. And it is a silver cup, having on it the lines of Homer engraved in golden characters.

But I,

said the Myrlean, "have this to say about the cup:—the ancients, who first brought men over to a more civilized system of life, believing that the world was spherical, and taking their ideas of form from the visible forms of the sun and moon which they beheld, and adapting these figures to their own use in the daily concerns of life, thought it right to make all their vessels and other articles of furniture resemble, in shape at least, the heaven which surrounds everything: on which account they made tables round; and so also they made the tripods which they dedicated to the Gods, and they also made their cakes round and marked with stars, which they also call moons. And this is the origin of their giving bread the name of ἄρτος, because of all figures the circle is the one which is the most complete ( ἀπήρτισται), and it is a perfect figure. And accordingly they made a drinking-cup, being that which receives moist nourishment, circular, in imitation of the shape of the world. But the cup of Nestor has something peculiar about it, for it has stars on it, which the poet compares to studs, because the stars are as round as the studs, and are, as it were, fixed in the heaven; as also Aratus says of them—

There do they shine in heaven,—ornaments

Fix'd there for ever as the night comes round.

But the poet has expressed this very beautifully, attaching the golden studs to the main body of the silver cup, and so indicating the nature of the stars and of the heaven by the colour of the ornaments. For the heaven is like silver, and the stars resemble gold from their fiery colour.

"So after the poet had represented the cup of Nestor as studded with stars, he then proceeds on to the most brilliant of the fixed stars, by contemplating which men form their conjectures of what is to happen to them in their lives. I mean the Pleiades. For when he says δύο δὲ πελειάδες were placed in gold around each handle, he does not mean the birds called πελειάδες, that is to say, turtle-doves; and those who think that he does use πελειάδες here as synonymous with περιστεραὶ are wrong. For Aristotle says expressly that the πελειὰς is one bird, and the περιστερὰ another. But the poet calls that constellation πελειάδες which at present w call πλειάδες; by the rising of which men regulate their swing and their reaping, and the beginning of their raising their crops, and their collection of them; as Hesiod says:—

When the seven daughters of the Libyan king

Rise in the heavens, then begin to mow;

And when they hide their heads, then plough the ground.

And Aratus says—

Their size is small, their light but moderate,

Yet are they famous over all the world;

At early dawn and late at eve they roll,

Jove regulating all their tranquil motions;

He has ordain'd them to give signs to men,

When winter, and when summer too begins,—

What is the time for ploughing, what for sowing.

And accordingly it is with great appropriateness that the poet has represented the Pleiades, who indicate the time of the generation and approach to perfection of the fruits of the earth, as forming parts of the ornaments of the cup of that wise prince Nestor. For this vessel was intended to contain any kind of food, whether solid or liquid; on which account he also says that the turtle-doves bring ambrosia to Jupiter:—

No bird of air, nor dove of trembling wing,

That bears ambrosia to th' ethereal king,

But shuns these rocks.

For we must not think here that it is really the birds called turtle-doves which bring ambrosia to Jupiter, which is the opinion of many; for that were inconsistent with the majesty of Jupiter; but the daughters of Atlas, turned into the constellation of Pleiades or doves. For it is natural enough that they who indicate the appropriate seasons to the human race should also bring ambrosia to Jupiter, on which account also he distinguishes between them and other birds, saying—

No bird of air, nor dove of trembling wing;

and that he considers the Pleiades as the most famous of all fixed stars is plain, from his having placed them in the first rank when giving a list of other constellations:—

There earth, there heaven, there ocean he design'd,—

Th' unwearied sun, the moon completely round,—

The starry lights, that heaven's high convex crown'd,—

The Pleiads, Hyads, with the Northern Team,

And great Orion's more refulgent beam;

To which, around the axle of the sky,

The Bear, revolving, points his golden eye;

Still shines exalted on th' ethereal plain,

Nor bathes his blazing forehead in the main,—

The Bear, whom trusting rustics call the Wain.

"But people in general have been deceived by fancying the πελειάδες here spoken of to be birds, first of all from the poetical form of the word, because of the insertion of the letter ε; and secondly, because they have taken the word τρήρωνες, 'trembling,' as an epithet only of doves; since, owing to its weakness, that is a very cautious bird; and when he calls it τρήρων, this word is derived from τρέω, and τρέω is the same as εὐλαβέομαι, to be cautious. But still there is a good deal of reason in attributing the same characteristic also to the Pleiades: for the fable is, that they are always fleeing from Orion, since their mother Pleione is constantly pursued by Orion.

"And the variation of the name, so that the Pleiades are called both πέλειαι and πελειάδες, occurs in many poets. First of all, Myro the Byzantian admirably caught the feeling of the Homeric poems, saying in her poem entitled Memory, that the Pleiades convey ambrosia to Jupiter. But Crates the critic, endeavouring to appropriate to himself the credit due to her, produces that assertion as his own. Simonides also has called the Pleiades πελειάδες, in the following lines:—

And may great Mercury, whose protecting pow'r

Watches o'er contests, Maia's mighty son,

Grant you success. But Atlas was the sire

Of seven dark-hair'd daughters, beautiful,

Surpassing all the maidens upon earth,

And now in heaven they're call'd Peleiades.

Here he distinctly calls the Pleiades πελειάδες, for they it was who were the daughters of Atlas; as Pindar says—

And it is natural

That great Oarion should advance

Not far from the seven Pleiades, at the tail ( ὀρίας).

For, in the arrangement of the stars, Orion is not far from the Pleiades; from which circumstance has arise the fable about them, that they, with their mother Pleione, are always fleeing from Orion. But when he calls the Pleiades ὄριαι here, he means οὔριαι, only he has left out the v, because the Pleiades are close to the tail of the Bull. And Aechylus has spoken still more plainly, playing on their name on account of the resemblance of its sound, where he says—

The seven celebrated daughters of

The mighty Atlas, much bewail'd with tears

Their father's heaven-supporting toil; where they

Now take the form of night-appearing visions,

The wingless Peleiades.

For he calls them here wingless on account of the similarity of the sound of their name to that of the birds πελειάδες And Myro herself also speaks in the same manner—

The mighty Jove was nourished long in Crete,

Nor yet had any of the heav'nly beings

E'er recognised their king; meanwhile he grew

In all his limbs; and him the trembling doves

Cherish'd, while hidden in the holy cave,

Bringing him, from the distant streams of ocean,

Divine ambrosia: and a mighty eagle,

Incessant drawing with his curved beak

Nectar from out the rock, triumphant brought

The son of Saturn's necessary drink.

Him, when the God of mighty voice had cast

His father Saturn from his unjust throne,

He made immortal, and in heaven placed.

And so, too, did he give the trembling doves ( πελειάσιν)

Deserved honour; they who are to men

Winter's and summer's surest harbingers.

And Simmias, in his Gorge, says—

The swiftest ministers of air came near,

The quivering peleiades.

And Posidippus, in his Asopia, says—

Nor do the evening cool πέλειαι set.

But Lamprocles the Dithyrambic poet has also expressly and poetically said that the word πελειάδες is in every sense synonymous with περιστεραὶ, in the following lines—

And now you have your home in heaven,

Showing your title with the winged doves.

And the author of the poem called Astronomy, which is attributed to Hesiod, always calls the Pleiades πελειάδες, saying—

Which mortals call Peleiades.

And in another place he says—

And now the Peleiades of winter set.

And in another passage we find—

Then the Peleiades do hide their heads;

so that there is nothing at all improbable in the idea of Homer having lengthened the name πλειάδες by poetic licence into πελειάδες.

"Since, then, it is demonstrated that it is the Pleiades who were embossed on the goblet, we must understand that two were affixed to each handle, whether we choose to fancy that the damsels were represented under the form of birds or under human form;—at all events they were studded with stars: and as for the expression,

Around each there were golden peleiades,

we are not to understand that as meaning around each separate one; for that would make eight in number: but as each of the handles was divided into two sections, and as these again were united towards the bottom, the poet has used the word ἕκαστος, speaking as if there were four sections of handles; but if he had said ἑκάτερον, that would have applied to the fact of their again becoming united at the highest point which they respectively reach. And accordingly, when he says—

And curling vines, around each handle roll'd,

Bear two Peleiades emboss'd in gold;

On two firm bases stood the mighty bowl;

we are by that to understand one Peleias to. each section of the handles. And he has called them δοιὰς, as being united to one another and grown together as it were. For the word δοιαὶ, signifies simply the number two, as in the passage—

Two tripods ( δοιοὺς δὲ τρίποδας), and ten golden talents;

and again—

Two attendants ( δοιοὶ θεράπογτες):

and it also at times intimates a natural connexion subsisting between the two things spoken of, as well as that they are two in number; as in these lines:—

There grew two ( δοιοὶ) olives, closest of the grove,

With roots entwined and branches interwove,

Alike their leaves, but not alike they smiled

With sister fruits,—one fertile, one was wild:—

and accordingly this calculation will give altogether four Peleiades upon the handles.

"And, then, when he adds this—

And curling vines, around each handle roll'd,

Bear two Peleiades emboss'd in gold:

On two firm bases stood the mighty bowl;

we are to understand not two actual separate bases, nor indeed ought we to read ὑποπυθμένες as two words, like Dionysius the Thracian, but we ought to read it as one word, υποπυθμενες, in order to understand it with reference to the Peleiades, that there were four Peleiades on the handles, and two more ὑποπυθμένες, which is equivalent to ὑπὸ τῷ πυθμένι, that is to say, under the pedestal, as if the word were ὑποπυθ- μένιοι. So that the goblet is supported by two Peleiades which lie under the bottom, and in that way there are altogether six Pleiades in all, since that is the number which are seen, though they are said to be seven in number, as Aratus says—

They are indeed declared by mortal man

To be in number seven; yet no more

Than six have e'er been seen by mortal eyes.

Not that a star can e'er have disappear'd

Unnoticed from the pure expanse of heaven

Since we have heard of its existence; but

The number has been stated carelessly,

And therefore they are usually call'd seven.

Accordingly, what is seen in the stars the poet has very suitably described among the ornaments made on the occasion. And many fancy that the poet is here referring to Jupiter, when he says—

No bird of air, nor dove of trembling wing,

That bears ambrosia to th' ethereal king,

But shuns these rocks. In vain she cuts the skies,

They fearful meet, and crush her as she flies.

Meaning in reality, that one of the Pleiades was destroyed by the sharpness of the rocks and their smooth edge, and that another is substituted in her place by Jupiter for the sake of keeping the number undiminished. Expressing by the enigmatical figures of speech common to poets, that, though there are only six Pleiades seen, still their real number is not actually diminished; but there are said to be seven in number, and also the names of the seven are distinctly given.

But as for those people who contend that there is no appropriateness in embossing the Pleiades on this cup, as they are rather indicative of dry food, we must state that this kind of cup is calculated to receive both solid and liquid food; for κυκεὼν¹⁴ is made in it; and this is a kind of potion, having mixed in it cheese and meal; and the poet tells us that both these ingredients are stirred up ( κυκωμένα) together and so drunk:—

The draught prescribed fair Hecamede prepares,

Arsinous' daughter, graced with golden hairs

(Whom to his aged arms a royal slave

Greece, as the prize of Nestor's wisdom, gave):

A table first with azure feet she placed,

Whose ample orb a brazen charger graced;

Honey, new press'd, the sacred flour of wheat,

And wholesome garlic crown'd the savoury treat

Next her white hand a spacious goblet brings,

A goblet sacred to the Pylian kings;

Temper'd in this, the nymph of form divine

Pours a large portion of the Pramnian wine;

With goats'-milk cheese a flavorous taste bestows,

And last with flour the smiling surface strows.

This for the wounded prince the dame prepares;

The cordial beverage reverend Nestor shares.

And as for the lines—

A massy weight, yet heav'd with ease by him,

Though all too great for men of smaller limb;

we are not to understand this as referring only to Machaon and Nestor, as some people think, who refer ὃς to Machaon, taking it as if it were ὁ, and say,

Ἀλλ’ ὃς μὲν μογέων ἀποκινήσασκε τρατέζης,—

thinking that

heaved with ease by him

is said of Machaon, as he was the person for whom the cup has been mixed as he had been wounded; but we shall show hereafter that Machaon is never represented in Homer as wounded. But these men do not perceive, that when Homer says ἄλλος, he is not speaking of Machaon and Nestor alone (for these two are drinking of the cup), for in that case he would have said ἕτερος. For ἕτερος is the proper word for the other of two, as in this line— οἴσετε δ’ ἄρν’ ἕτερον λευκὸν, ἑτέρην δὲ μέλαιναν,—

And bring two lambs, one male, with snow-white fleece,

The other black, who shall the breed increase.

Besides, Homer never uses ὃς for the demonstrative pronoun ὁ; but, on the contrary, he sometimes uses the demonatrative ὃ for the relative ὃς, as in the line—

ἒνθα δὲ σὶσυφος ἒσκεν ὃ κέρδιστος γὲνετʼ ἀνδρῶν,—

There Sisyphus, who of all men that lived

Was the most crafty, held his safe abode.

"But still, in this line, τις is wanting, for the sentence, when complete, should run—

ᾶλλος μέν τις μογέων ἀποκινήσασκε τραπέζης

πλεῖον ἐὸν, νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν·

so that the meaning would be, that there is no man who could lift the cup up from the table without an effort, but that Nestor raised it easily, without any labour or distress. For the cup is described as having been large in size, and very heavy in weight; which however Nestor, being very fond of drinking, was easily able to lift, from his constant practice.

"But Sosibius, the solver of questions, quoting the lines—

ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης

πλεῖον ἐόν· νέστωρ δ’ ζ γέρων ἀμογητὶᾶειρεν,

writes on this expression-'Now, the poet has been often reproached for making that the rest of the men could only lift this cup by a great effort, but that Nestor alone could do so without any extraordinary exertion. For it appeared unreasonable, that when Diomede and Ajax, and even Achilles too were present, Nestor should be represented as more vigorous than they, when he was so far advanced in years. But though these accusations are brought against him, we may release the poet from them by transposing the order. For in that hexameter—

πλεῖον ἐὸν, νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,

if we take γέρων out of the middle, we shall unite that to the beginning of the preceding line, after ἄλλος μὲν, and then we shall connect the words as before—

ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης·

πλεῖον ἐὸν, ο ʽδὲ νέστωρ ἀπονητὶ ἄειρεν.

Now then, when the words are arranged in this way, Nestor only appears to be represented as the only one of the old men who could lift the cup without an extraordinary effort.'

These are the observations of that admirable solver of difficulties, Sosibius. But Ptolemy Philadelphus the king jested upon him with some wit, on account of this and other much talked-of solutions. For as Sosibius received a royal stipend, Ptolemy, sending for his treasurers, desired them, when Sosibius came to demand his stipend, to tell him that he had received it already. And when, not long after, he did come and ask for his money, they said they had given it to him already, and said no more. But he, going to the king, accused the treasurers. And Ptolemy sent for them, and ordered them to come with their books, in which were the lists of those who received those stipends. And when they had arrived, the king took the books into his hands and looking into them himself, also asserted that Sosibius had received his money; making it out in this way:—These names were set down,—Soter, Sosigenes, Bion, Apollon, Dion; and the king, looking on these names, said—My excellent solver of difficulties, if you take σω from σωτὴρ, and σι from σωσιγένης, and the first syllable βι from βίων and the last syllable from Ἀʼπόλλωνος, you will find, on your own principles, that you have received your stipend. And you are caught in this way, not owing to the actions of others, but by your own feathers, as the incomparable Aeschylus says, since you yourself are always occupied about solutions of difficulties which are foreign to the subject in hand.

There is the holmus also. This, too, is a drinking-cup, made in the fashion of a horn. Menesthenes, in the fourth book of his Politics, writes thus—

A twisted albatanes and a golden holmus. But the holmus is a cup wrought after the fashion of a horn, about a cubit in height.

There is also the oxybaphum. Now common usage gives this name to the cruet that holds the vinegar; but it is also the name of a cup; and it is mentioned by Cratinus, in his Putina, in this way:—

How can a man now make him leave off this

Excessive drinking? I can tell a way;

For I will break his jugs and measures all,

And crush his casks as with a thunderbolt,

And all his other vessels which serve to drink:

Nor shall he have a single oxybaphum left,

Fit to hold wine.

But that the oxybaphum is a kind of small κύλιξ, made of earthenware, Antiphanes proves plainly enough, in his Mystis, in the following words.¹⁵ There is a wine-bibbing old woman praising a large cup, and disparaging the oxybaphum as small. So when some one says to her—

Do you, then, drink;

she answers—

There I will obey you.

And, by the gods, the figure of the cup

Is quite inviting, worthy of the fame

Of this high festival; for have we not—

Have we not, and not long ago, I say,

Drunk out of earthenware oxybapha?

But may the gods, my son, give many blessings

To him who made this cup-a noble cup,

As to its beauty and its good capacity.

And also in the Babylonians of Aristophanes we hear of the oxybaphum as a drinking-cup, when Bacchus speaks of the demagogues at Athens, saying that they demanded of him two oxybapha when he was going away to trial. For we cannot think that they asked him for anything but cups. And the oxybaphum, which is put before the people who play at the cottabus, into which they pour their drops of wine, can be nothing else but a flat cup. Eubulus also, in his Mylothris, mentions the oxybaphum as a cup—

And besides, I measure out for drinking

An oxybaphum all round; and then he swore

The wine was nothing but pure vinegar,

And that the vinegar was wine, at least

Superior to the other.

There is the oinisteria too. The young men, when they are going to cut their hair, says Pamphilus, fill a large cup with wine, and bring it to Hercules; and they call this cup an oinisteria. And when they have poured a libation, they give it to the assembled people to drink.

There is the ollix also. Pamphilus, in his Attic Words, describes this as a wooden cup.

There is also the panathenaicum. Posidonius the philosopher, in the thirty-sixth book of his History, mentions some cups called by this name, speaking thus—

There were also cups made of an onyx, and also of several precious stones joined together, holding about two cotylæ. And very large cups, called panathenaica, some holding two choes, and some even larger.

There is the proaron too. This was a wooden cup, into which the Athenians used to pour mixed wine.

In hollow proara,

says Pamphilus.

Then there is the pelica. Callistratus, in his Commentary on the Thracian Women of Cratinus, calls this a κύλιξ. But Crates, in the second book of his treatise on the Attic Dialect, writes thus:—

Choes, as we have already said, were called pelicæ. But the form of this vessel was it first like that of the panathenaica, when it was called pelica; but afterwards it was made of the same shape as the œnochoe, such as those are which are put on the table at festivals, which they formerly used to call olpæ, using them for infus- ing the wine, as Ion the Chian, in his Sons of Eurytus, says—

You make a noise, intemperately drawing

Superfluous wine from the large casks with olpæ.

But now a vessel of that sort, which has been consecrated in some fashion or other, is placed on the table at festivals alone. And that which comes into every-day use has been altered in form, being now generally made like a ladle, and we call it choeus.

But Clitarchus says that the Corinthians, and Byzantians, and Cyprians call an oil-cruet, which is usually called lecythus, olpa; and the Thessalians call it prochous. But Seleucus says that the Bœotians call a κύλιξ pelichna; but Euphronius, in his Commentaries, says that they give this name to a choeus.

There is the pella. This is a vessel resembling the scyphus, having a wider bottom, into which men used to milk the cattle. Homer says—

Thick as beneath some shepherd's thatch'd abode,

The pails πέλλαι high foaming with a milky flood,

The buzzing flies, a persevering train,

Incessant swarm, and chased, return again.

But Hipponax calls this pellis; saying,—

Drinking from pellides; for there was not

A culix there,—the slave had fallen down,

And broken it to pieces;

showing, I imagine, very plainly that the pellis was not a drinking-cup, but that on this occasion they use it as one, from want of a regular culix. And in another place he says—

And they at different times from out the pella

Did drink; and then again Arete pledged them.

But Phœnix the Colophonian, in his Iambics, interprets this word as identical with the phiala; saying,—

For Thales,—honestest of all the citizens,

And, as they say, by far the best of men

Who at that time were living upon earth,—

Took up a golden pellis.

And in another part he says—

And with one hand he pours from out the pellis,

Weak as he was in all his limbs and fingers,

A sharp libation of sour vinegar,

Trembling, like age, by Boreas much shaken.

But Clitarchus, in his Dialects, says that the Thessalians and Aeolians call the milk-pail pelleter; but that it is a drinking-cup which they call pella. But Philetas, in his Miscellanies, says that the Bœotians give the name of pelleter to a culix.

There is also the pentaploa. Philochorus mentions this, in the second book of his treatise on Attic Affairs. But Aristodemus, in the third book of his Commentary on Pindar, says that on the third day of the Scira, games are celebrated at Athens, in which the young men run races; and that they run, holding in their hands a branch of the vine loaded with fruit, which is called oschus. And they run from the temple of Bacchus to the temple of Minerva Sciras; and he who has gained the victory takes a cup of the species called pentaplous, and feasts with the rest of the runners. But the cup is called pentaplous, as containing five πέντε ingredients; inasmuch as it has in it wine, and honey, and cheese, and meal, and a little oil.

There is the petachnum. This is a cup of a flat shape, which is mentioned by Alexis, in his Dropidas; and the passage has been already cited. And Aristophanes also mentions it in his Dramas, where he says—

And every one in-doors drinks out of petachna.

There is the plemochoe, too. This is an earthenware vessel, shaped like a top, not very steady; and some people call it the cotyliscus, as Pamphilus tells us. But they use it at Eleusis on the last day of the Mysteries, which day they call Plemochoai, from the cups. And on this day they fill two plemochoæ, and place one looking towards the east, and the other looking towards the west, saying over them a mystic form of words; and the author of the Pirithous names them (whoever he was, whether Critias the tyrant, or Euripides), saying,—

That with well-omen'd words we now may pour

These plemochoæ into the gulf below.

There is a vessel, too, called the pristis; and that this is a species of cup has been already stated in the discussion on the batiacium.

There is the prochytes, too. This is a kind of drinking-cup, as Simaristus says, in the fourth book of his Synonymes. But Ion the Chian, in his Elegies, says—

But let the cupbearing maidens fill for us

A crater with their silver prochytæ;

and Philetas, in his Miscellanies, says it is a wooden vessel, from which the countrymen drink: and Alexander also mentions it in his Tigon. And Xenophon, in the eighth book of his Cyropædia, calls some kinds of culices, prochoides, writing thus (and it is of the Persians that he is speaking):—

But it was a custom among them not to bring prochoides into their banquets, evidently because they think that not drinking too much is good both for the body and the mind. And even now the custom prevails that they do not bring them; but they drink such a quantity of wine that, instead of carrying in their cups, they themselves are carried out, when they can no longer go out themselves in an upright attitude.

There is also the Prusias; and it has been already said that this is an upright kind of cup, and that it derived its name from Prusias king of Bithynia, who was a man very notorious for his luxury and effeminacy; as is mentioned by Nicander the Chalcedonian, in the fourth book of his History of the Events of the Life of Prusias.

There are also rheonta; for this was a name given to some cups: and Astydamas mentions them in his Mercury, speaking thus:—

First of all were two silver craters large,

And fifty phialæ, and ten cymbia,

And twelve rheonta, two of which were gold,

The others silver;-of the gold ones, one

Was like a griffin, one like Pegasus.

There is also the rhysis. This is called a golden phiala by Theodorus; and Cratinus, in his Laws, says—

Pouring a libation from a rhysis.

There is also the Rhodias. Diphilus, in his Stormer of Walls (but Callimachus calls the play The Eunuch), speaks thus—

And they intend to drink more plenteously

Than rhodiaca or rhyta can supply.

Dioxippus, too, mentions this cup, in his Miser; and so does Aristotle, in his treatise on Drunkenness; and so also does Lynceus the Samian, in his Letters.

There is also the rhytum— ῥυτόν. The υ is short, and the word has an acute accent on the last syllable. Demosthenes, in his speech against Midias, speaks of

rhyta, and cymbia, and phialæ.

But Diphilus, in his Eunuch, or The Soldier, (and this play is a new edition of his Stormer of Walls,) says—

And they intend to drink more plenteously

Than rhodiaca or rhyta can supply.

And Epinicus, in his Supposititious Damsels, says—

A. And of the large-sized rhyta three are here;

To-day one will be forced to drink more steadily,

By the clepsydra.

B. This, I think, will act

Both says.

A. Why, 'tis an elephant!

B. Yes, he

Is bringing round his elephants.

A. A rhytus,

Holding two choes, such as e'en an elephant

Could hardly drink; but I have drunk it often.

B. Yes, for you're very like an elephant.

A. There is besides another kind of cup,

Its name a trireme; this, too, holds one choeus.

And, speaking of the rhytum, he says—

A. Bellerophon, on Pegasus's back,

Fought and subdued the fire-breathing Chimænra.

B. Well, take this cup.

But formerly a drinking-horn was also called a rhytum; and it appears that this kind of vessel was first made by Ptolemy Philadelphus the king, to be carried by the statues of Ar- sinoe: for in her right hand she bears a vessel of this kind, full of all the fruits of the season; by which the makers of it designed to show that this horn is richer than the horn of Amalthea. And it is mentioned by Theocles, in his Ithyphallics, thus—

For all the journeymen to-day

Have sacrificed Soteria;

And in their company I've drunk this cup,

And now I go to my dear king.

But Dionysius of Sinope, in his Female Saviour, giving a list of some cups, has also mentioned the rhytus, as I have said before; but Hedylus, in his Epigrams, mentioning the rhytum made by Ctesibius the engineer or machinist, speaks thus—

Come hither, all ye drinkers of sheer wine,—

Come, and within this shrine behold this rhytus,

The cup of fair Arsinoe Zephyritis,

The true Egyptian Besa, which pours forth

Shrill sounds, what time its stream is open'd wide,—

No sound of war; but from its golden mouth

It gives a signal for delight and feasting,

Such as the Nile, the king of flowing rivers,

Pours as its melody from its holy shrines,

Dear to the priests of sacred mysteries.

But honour this invention of Ctesibius,

And come, O youths, to fair Arsinoe's temple.

But Theophrastus, in his treatise on Drunkenness, says that the cup called the rhytum is given to heroes alone. Dorotheus the Sidonian, says that the rhyta resemble horns, but are perforated at both ends, and men drink of them at the bottom as they send forth a gentle stream; and that it derives its name from the liquor flowing from them ἀπὸτῆς ῥύσεως

There is the sannacra too. Crates, in the fifth book of his treatise on the Attic Dialect, says that it is a drinking-cup which bears this name, but it is a Persian cup. But Philemon, in his Widow, mentioning the batiacia, and jesting on the ridiculousness of the name, says—

The sannacra, and hippotragelaphi,

And batiacia, and sannacia.

There is also the Seleuci; and we have already stated that this cup derives its name from king Seleucus; Apollodorus the Athenian having made the same statement. But Polemo, in the first chapter of his treatise addressed to Adæus, says these goblets are very like one another, the Seleucis, the Rhodias, and the Antigonis.

Then, there is the scallium. This is a small cup ʽκ̔υλίκιον̓, with which the Aeolians pour libations, as Philetas tells us, in his Miscellanies.

There is also the scyphus. Now some people form the genitive of this word σκύθος with a ς invariably; but they are mistaken: for sometimes σκύθος is masculine, like λύχνος, and then we form its genitive case without ς but when σκύθος is neuter, then we must decline with the ς, σκύθος σκύθος, like τεῖχος τείχος.. But the Attic writers use the nominative case in both the masculine and neuter genders. And Hesiod, in the second book of his Melampodia, writes the word with a π, σκύπθοσ-—

To him came Mares, a swift messenger,

Straight from his house; he fill'd a silver cup ʽσ̔κύθοσ̓,

And brought it in his hand, and gave it to the king.

And in another place he says—

And then the prophet in his right hand took

The chain that held the bull; and on his back

Iphiclus laid his hand: and following then,

Holding a cup σκύπθος in one hand, in the other

Raising a staff, brave Phylacus advanced,

And, standing amid the servants, thus he spoke.

And in the same manner Anaximander in his Heroology speaks, where he says,

But Amphitryon, when he had divided the booty among his allies, and having the cup ʽσ̔κύπθοσ̓ which he had selected for himself, . . .

And in another place he says—

But Neptune gives his σκύπθος to Teleboas his own son, and Teleboas to Pteselaus; and he when he received it sailed away.

And in the same manner Anacreon has said—

But I, in my right hand holding

A σκύπθος full of wine,

Drank to the health of the white-crested Erxion.

(And in this last line he uses the verb ἐξέπινον instead of προέεπινον For properly speaking προπίνω means to give to some one else to drink before yourself. And so Ulysses, in Homer,—

Gave to Arete first the well-fill'd cup.

And in the Iliad he says—

And first he fill'd a mighty cup of wine,

Then pledg'd the hero, Peleus' son divine;

for they used, when they had filled their cups, to pledge one another with a friendly address.) Panyasis, in the third book of his Heraclea, says—

This wine he pour'd into an ample bowl,

Radiant with gold, and then with frequent draughts

He drain'd the flowing cup.

Euripides, in his Eurystheus, uses the word in the masculine gender—

And a long cup σκύφος τε μακρός

And so does Achæus, in his Omphale—

The goblet of the god invites me ʽὁδὲ σκύθος με τοῦ θεοῦ ʽἈλεἶ.

And Simonides too, speaking of a cup with handles, says, οὐατόεντα σκύφον. But Ion, in his Omphale, says—

There is no wine in the cup οἶνος οὐκ ἔνι ἐν τῷ σκύφεἰ,

forming σκύφελ regularly from σκύφος, as a neuter noun. And in the same way Epicharmus, in his Cyclops, says—

Come, pour the wine into the cup ʽἑ̓ς τὸ σκύφοσ̓.

And Alexis, in his Leucadia, says—

And with his aged lips he drank

A mighty cup ʽμ̔έγα σκύφοσ̓ of fragrant wine.

And Epigenes, in his Bacchea, says—

I rejoiced when I received τὸ σκύφος.

And Phædimus, in the first book of his Heraclea, says—

A mighty cup ʽἑὐρὺ σκύφοσ̓ of well-grain'd timber framed,

And fill'd with honied wine.

And also in Homer, Aristophanes the Byzantian writes—

But having filled a cup ʽσ̔κύφοσ̓, he gave it him,

Having himself drunk from the same.

But Aristarchus in this line writes σκύφον, not σκύφος.

But Asclepiades the Myrlean, in his treatise on the Nestoris, says that none of those who lived in the city, and none of the men of moderate property, used the scyphus τῷ σκύφει and the cissybium; but only the swine-herds, and shepherds, and men in the fields, as Eumæus, for instance,

Gave him the cup ʽσ̔κύφοσ̓ from which he drank himself,

Well filled with wine.

And Alæman says—

And often on the highest mountain tops,

When some most tuneful festival of song

Is held in honour of the Gods, you hold

A golden vessel,—a fine, ample cup ʽσ̔κύφον̓,

Such as the shepherds, pasturing their flocks

On the high hills, delight in, . . . . . . . .

. . . . . . . . . . . . have made cheese

Most delicate and white to look upon.

And Aeschylus, in his Perrhæbians, says—

Where are my many gifts and warlike spoils,—

Where are my gold and silver cups ʽσ̔κυφώματἀ?

And Stesichorus cans the cup on the board of Pholus the Centaur σκύφειον δέπας, using σκύφειον as synonymous to σκυφοειδές.. And he says, when speaking of Hercules–

And taking a huge scyphus-shaped cup ʽσ̔κύπφειον δέπασ̓,

Holding three measures, to his lips he raised it,

Full of rich wine, which Pholus wisely mix'd

And gave him; and at one good draught he drank it.

And Archippus, in his Amphitryon, has used the word in the neuter gender.

But as for the word λάγυνον, they say that that is the name of a measure among the Greeks, as also are the words χοὸς and κοτύλη. And they say that the λάγυνον contains twelve Attic κότυλαι.. And at Patræ they say that there is a regular measure called ἡ λάγυνος. But Nicostratus, in his Hecate, has used the word in the masculine gender, ὁ λάγυνος, where he says—

A. And yet among the flagons into which

We pour'd the wine out of the casks, now tell me

What is the measure some of them contain ʽπ̔ηλίκοι τινέσ̓?

B. They hold three choes each.

And again he says—

Bring us the full flagon ʽτ̔ὸν μεστὸν λάγυνον̓.

And, in the play entitled The Couch, he says—

And this most odious flagon's ʽλ̔άγυνος οὗτοσ̓ full of vinegar.

Diphilus, in his People Saved, says—

I have an empty flagon, my good woman,

And a full wallet.

And Lynceus the Samian, in his letter to Diagoras, says, —

At the time that you sojourned in Samos, O Diagoras, I know that you often came to banquets at my house, at which a flagon was placed by each man, and filled with wine, so as to allow every one to drink at his pleasure.

And Aristotle, in his Constitution of the Thessalians, says that the word is used by the Thessalians in the feminine gender, as ἡ λάγυνος. And Rhianus the epic poet, in his Epigrams, says—

This flagon ʽἥδε λάγυνοσ̓ O Archinus, seems to hold

One half of pitch from pines, one half of wine;

And I have never met a leaner kid:

And he who sent these dainties to us now,

Hippocrates, has done a friendly deed,

And well deserves to meet with praise from all men.

But Diphilus, in his Brothers, has used the word in the neuter gender—

O conduct worthy of a housebreaker

Or felon, thus to take a flagon now

Under one's arm, and so go round the inns;

And then to sell it, while, as at a picnic,

One single vintner doth remain behind,

Defrauded by his wine-merchant.

And the line in the Geryonis of Stesichorus— A measure of three flagons ʽἑ̓́μμετρον ὡς τριλάγυνον̓ leaves it quite uncertain under what gender the word is to be classed as far as respects that line. But Eratosthenes says that the words πέτασος and στάμνος are also used as feminine nouns by some authors.

But the name σκύφος is derived from σκαφὶς, a little boat. And this likewise is a round vessel made of wood, intended to receive milk, or whey; as it is said in Homer—

Capacious chargers all around were laid,

Full pails ʽσ̔καφίδεσ̓, and vessels of the milking trade.

Unless, indeed, σκύφος is quasi σκύθος, because the Scythians were in the habit of drinking more than was decent. But Hieronymus the Rhodian, in his treatise on Drunkenness, says to get drunk is called σκυθίζω;; for that θ is a cognate letter to φ. But at subsequent times scyphi were made of earthenware and of silver, in imitation of the wooden ones. And the first makers of cups of this kind were the Bœotians, who obtained a high reputation for their manufacture; because Hercules originally used these cups in his expeditions. On which account they are called Heracleotici by some people. And they are different from other cups; for they have on their handles what is called the chain of Hercules. And Bacchylides mentions the Bœotian scyphi in these words, (addressing his discourse to Castor and Pollux, and invoking their attendance at a banquet)—

Here there are no mighty joints

Of oxen slain,—no golden plate,

No purple rich embroidery;

But there is a cheerful mind,

And a sweetly-sounding Muse,

And plenty of delicious wine,

In cups of Theban workmanship ʽβ̔οιωτίοισιν ἐν σκύφοισιν̓.

And next to the Bœotian scyphi, those which had the highest reputation were the Rhodian ones, of the workmanship of Damocrates. And the next to them were the Syracusan cups. But the σκύφος is called by the Epirotes λυρτὸς, as Seleucus reports; and by the Methymnæans it is called σκύθος, as Parmeno says, in his book on Dialects. And Dercyllidas the Lacedæmonian was nicknamed σκύθος, as Ephorus relates in his eighteenth book, where he speaks as follows:—

The Lacedæmonians sent Dercyllidas into Asia in the place of Thymbron, having heard that the barbarians were in the habit of doing everything by deceit and trick; on which account they sent Dercyllidas, thinking that he was the least likely of all men to be taken in; for he was not at all of a Lacedæmonian and simple disposition, but exceedingly cunning and fierce; on which account the Lacedæmonians themselves used to call him σκύθον.

There is the tabaitas also. Amyntas, in the first book of his treatise on the Stations of Asia, speaking of what is called aerial honey, writes as follows:—

They gather it with the leaves, and store it up, making it up in the same manner as the Syrian cakes of fruit, but some make it into balls; and when they are about to use it for food, they break pieces off these cakes into wooden cups, which they call tabaitæ, and soak them, and then strain them off and drink the liquor; and the drink is very like diluted honey, but this is much the sweeter of the two.

There is also the tragelaphus. And this is the name given to some cups, as Alexis mentions, in his Coniates—

Cymbia, phialæ, tragelaphi, culices.

And Eubulus, in his Man Glued on, says—

But there are five phialæ, and two tragelaphi.

And Menander, in his Fisherman, says—

Tragelaphi, labronii.

And Antiphanes, in his Chrysis, says—

And for this rich and sordid bridegroom now,

Who owns so many talents, slaves, and stewards,

And pairs of horses, camels, coverlets,—

Such loads of silver plate, such phialæ,

Triremes, tragelaphi, carchesia,

Milkpails of solid gold, vessels of all sorts;

For all the gluttons and the epicures

Call casks brimful of wine mere simple milkpails.

There is also the trireme. And that trireme is the name of a species of drinking-cup Epicurus has shown, in his Supposititious Damsels; and the passage which is a proof of this has been already quoted.

There is also the hystiacum, which is some sort of drinking-cup. Rhinthon, in his Hercules, says—

You swallow'd, in one small hystiacum,

A cheesecake of pure meal, and groats, and flour.

There is the phiale too. Homer, when he says—

He placed a phiale upon the board,

By both hands to be raised ( ἀμφίθετον), untouch'd by fire;

and again, when he says—

A golden phiale, and doubled fat;

is not speaking of a drinking-cup, but of a brazen vessel of a flat shape like a caldron, having perhaps two handles, one on each side. But Parthenius the pupil of Dionysius understands by ἀμφίθετον a phiale without any bottom. But Apollodorus the Athenian, in his short essay on the Crater, says that it means a cup which cannot be firmly placed and steadied on its bottom, but only on its mouth. But some say, that just as the word ἀμφιφορεὺς is used for a cup which can be lifted by its handles on both sides, the same is meant by the expression ἀμφίθετος φιάλη. But Aristarchus says that it means a cup which can be placed on either end, on its mouth or on its bottom. But Dionysius the Thracian says that the word ἀμφίθετος means round, running round ( ἀμφιθέων) in a circular form. And Asclepiades the Myrlean says,—"The word φιάλη, by a change of letters, becomes πιάλη, a cup which contains enough to drink ( πιεῖν ἅλις); for it is larger than the ποτήριον. But when Homer calls it also ἀπύρωτος, he means either that it was wrought without fire, or never put on the fire. On which account he calls a kettle which may be put on the fire ἐμπυριβήτης, and one which is not so used ἄπυρος. And when he says—

An ample charger, of unsullied frame,

With flowers high wrought, not blacken'd yet by flame,

he perhaps means one intended to receive cold water. So that the phiale would in that case resemble a flat brazen vessel, holding cold water. But when he calls it ἀμφίθετος, can we understand that it has two bases, one on each side; or is ἀμφὶ here to be taken as equivalent to περὶ, and t en again is περὶ to be taken as equivalent to περιττὸν, so that in fact all that is meant by the epithet is beautifully made; since θεῖναι was often used by the ancients for 'to make?' It may also mean, ' being capable of being placed either on its bottom or upon its mouth;' and such a placing of cups is an Ionian and an ancient fashion. And even now the Massilians often adopt it, and set their goblets down on their mouths."

But as Cratinus has said, in his Female Runaways—

Receive from me these round-bottom'd phialæ,

Eratosthenes, in the eleventh book of his treatise on Comedy, says that Lycophron did not understand the meaning of the word ( βαλανειόμφαλος), for that the word ὀμφαλὸς, as applied to a phiale, and the word θόλος, as applied to a bath, were nearly similar in meaning; and that, in the word, allusion is neatly enough made to the umbilical form. But Apion and Diodorus say,

There are some kinds of phialæ of which the boss is similar to a strainer.

But Asclepiades the Myrlean, in his Essays on Cratinus, says—

βαλανειόμφαλοι are the Phialæ called, because their bosses and the vaulted roofs of the baths are much alike.

And Didymus, saying the same thing, cites the words of Lycophron, which run thus:—

From the bosses in the women's baths, out of which they ladle the water in small cups.

But Timarchus, in the fourth book of his Essay on the Mercury of Eratosthenes, says,—"Any one may suppose that this word contains a secret allusion in it, because most of the baths at Athens, being circular in their shape, and in all their furniture, have slight projections in the middle, on which a brazen boss is placed. Ion, in his Omphale, says—

Go quick, O damsels; hither bring the cups,

And the mesomphali;—

and by μεσόμφαλοι here, he means the same things as those which Cratinus calls βαλανειόμφαλοι, where he says—

Receive from me these round-bottom'd phialæ.

And Theopompus, in his Althæa, said—

She took a golden round-bottom'd ( μεσόμφαλον) phiale,

Brimful of wine; to which Telestes gave

The name of acatos;

as Telestes had called the phiale an acatos, or boat. But Pherecrates, or whoever the poet was who composed the Persæ, which are attributed to him, says, in that play—

Garlands to all, and well-boss'd chrysides ( ὀμφαλωταὶ χρυσίδες).

But the Athenians call silver phialæ ἀργυρίδες, and golden ones they call χρυσίδες. And Pherecrates mentions the silver phiale in the following words in his Persæ—

Here, you sir; where are you now carrying

That silver phiale ( τὴν ἀργυρίδα τηνδί)?

And Cratinus mentions the golden one in his Laws—

Making libations with a golden phiale ( χρυσίδι,)

He gave the serpents drink.

And Hermippus, in his Cercopes, says—

He first completely drain'd an ample cup,

Golden ( χρυσίδα) and round, then carried it away.

There was also a kind of cup called the βαλανωτὴ phiale, under the bottom of which were placed golden feet. And Teneus says, that among the offerings at Delos there was a brazen palm-tree, the offering of the Naxians, and some golden phialæ, to which he gives the epithet καρυωταί. But Anaxandrides calls cups of this fashion the phialæ of Mars. But the AEolians call the phiale an aracis.

There is also the phthoïs these are wide-shaped Phialæ with bosses. Eupolis says—

He pledged the guests in phthoïdes,

writing the dative plural φθοῖσι; but it ought to have an acute on the last syllable; like καρσὶ, παισὶ, φθειρσί.

There is the philotesia also. This is a kind of κύλιξ, in which they pledged one another out of friendship, as Pamphilus says. And Demosthenes says,

And he pledged him in the philotesia.

And Alexis says—

We, in our private and public capacity,

Do pledge you now in this philotesian culix.

But, besides being the name of a cup, a company feasting together was also called φιλοτήσιον. Aristophanes says—

Now does the shadow of the descending sun

Mark seven feet: 'tis time for supper now,

And the philotesian company invites me.

But it was from the system of pledging one another at these banquets that the cup got the name of philotesia—as in the Lysistrata—

O thou Persuasion, mistress of my soul!

And you, O philotesian cup of wine.

There are also chonni. Among the Gortynians this is the name given to a species of cup resembling the thericleum, made of brass, which Hermonax says is given by lovers to the objects of their affection.

There are also Chalcidic goblets, having their name and reputation perhaps from Chalcis in Thrace.

There are also χυτρίδες; Alexis, in his Supposititious Child, says—

I, seeking to do honour to the king,

To Ptolemy and to his sister, took

Four χυτρίδια of strong, untemper'd wine,

And drank them at a draught, with as much pleasure

As any one ever swallow'd half-and-half:

And, for the sake of this agreement, why

Should I not now feast in this splendid light?

But Herodotus, in the fifth book of his History, says

that the Argives and Aeginetans made a law that no one should ever use any Attic vessel of any kind in their sacrifices, not even if made of earthenware; but that for the future every one should drink out of the χυτρίδες of the country.

And Meleager the Cynic, in his Symposium, writes as follows—

And in the meantime he proposed a deep pledge to his health, twelve deep χυτρίδια full of wine.

There is also the ψυγεὺς or ψυκτήρ. Plato, in his Symposium, says,—

But, O boy, bring, said he, that psycter hither (for he had seen one which held more than eight cotylæ). Accordingly, when' he had filled it, first of all he drank it himself, and then he ordered it to be filled again for Socrates . . . . . as Archebulus was attempting to be prolix, the boy, pouring the wine out at a very seasonable time, overturned the psycter.

And Alexis, in his Colonist, says—

A psygeus, holding three full cotylæ.

And Dioxippus, in his Miser, says—

And from Olympicus he then received

Six thericlean cups, and then two psycters.

And Menander, in his play entitled The Brazier's Shop, says—

And, as the present fashion is, they shouted

For more untemper'd wine; and some one took

A mighty psycter, giving them to drink,

And so destroy'd them wretchedly.

And Epigenes, in his Heroine, giving a list of many cups, among them mentions the psygeus thus—

Now take the boys, and make them hither bring

The thericlean and the Rhodian cups;

But bring yourself the psycter and the cyathus,

Some cymbia too.

And Strattis, in his Psychaste—

And one man having stolen a psycter,

And his companion, who has taken away

A brazen cyathus, both lie perplex'd,

Looking for a chœnix and a cotylis.

But Alexis, in his Hippiscus, uses the diminutive form, and calls it a ψυκτηρίδιον, saying—

I went to see my friend while at his inn,

And there I met a dark-complexion'd man,

And told my slaves, for I brought two from home,

To put in sight the well-clean'd drinking-cups:

There was a silver cyathus, and cups

Weighing two drachmas each; a cymbium,

Whose weight was four; a ψυκτηρίδιον,

Weighing two obols, thinner than Philippides.

But Heracleon of Ephesus says,

The cup which we call ψυγεὺς some name the ψυκτηρία, but the Attic writers make jokes upon the ψυγεὺς, as being a foreign name.

Euphorion, in his Woman Restoring, says—

But when they call a ψυγεὺς a ψυκτηρίς,

And σεύτλιον τεῦλα, and the φακῆ φακεὺς,

What can one do? For I rightly said,

Give me, I pray, Pyrgothemis, some change

For this your language, as for foreign money.

And Antiphanes, in his Knights, says—

How then are we to live? Our bedclothes are

A saddlecloth, and our well-fitting hat

Only a psycter. What would you have more?

Here is the very Amalthean horn.

And in the Carna he declares plainly that, when pouring out wine, they used the psycter for a cyathus. For after he had said—

And putting on the board a tripod and cask,

And psycter too, he gets drunk on the wine;

in the passage following, he represents his man as saying—

So will the drink be fiercer: therefore now,

If any one should say it is not fit

T' indulge in wine at present, just leave out

This cask, and this one single drinking-cup,

And carry all the rest away at once.

But Dionysius the pupil of Tryphon, in his treatise on Names, says—

The ancients used to call the psygeus dinus.

But Nicander of Thyatira says, that woods and shady places dedicated to the gods are also called ψυκτῆρες, as being places where one may cool oneself ( ἀναψύξαι). Aeschylus, in his Young Men, says—

And gentle airs, in the cool, shady places ( ψυκτηρίυις);

and Euripides, in his Phaethon, says—

The trees, affording a cool shade ( ψυκτήρια),

Shall now embrace him in their loving arms;

and the author of the poem called Aegimius, whether it really was Hesiod, or only Cecrops of Miletus, says—

There shall my cool shade ( ψυκτήριον) be, O king of men.

There is also the oidos. This was the name of a drinking-cup, as we are told by Tryphon, in his Onomasticon; a cup given to him who sang the scolia—as Antiphanes shows in his Doubles—

A. What will there be, then, for the gods

B. Why, nothing,

Unless now some one mixes wine for them.

A. Stop; take this ᾠδὸς, and abandon all

Those other worn-out fashions; sing no more

Of Telamon, or Pæon, or Harmodius.

There are also the ooscyphia. Now respecting the shape of these cups, Asclepiades the Myrlean, in his Essay on the Nestoris, says that it has two bottoms, one of them wrought on to the bowl of the cup, and of the same piece with it; but the other attached to it, beginning with a sharp point, and ending in a broad bottom, on which the cup stands.

There is also the ὠὸν, or egg-cup. Dinon, in the third book of his Affairs of Persia, speaks as follows:—There is also a bread called potibazis, made of barley and roasted wheat; and a crown of cypress leaves; and wine tempered in a golden oon, from which the king himself drinks."

Plutarch having said this, and being applauded by every one, asked for a phiala, from which he made a libation to the Muses, and to Mnemosyne their mother, and drank the health of every one present, saying,—As if any one, taking a cup in his hand, being a rich man, were to make a present of it, foaming over with the juice of the vine;"— and drinking not only to the young bridegroom, but also to all his friends; and he gave the cup to the boy, desiring him to carry it round to every one, saying that this was the proper meaning of the phrase κύκλῳ πίνειν, reciting the verses of Menander in his Perinthian Woman—

And the old woman did not leave untouch'd

One single cup, but drank of all that came.

And again, in his Fanatical Woman, he says—

And then again she carries round to all

A cup of unmix'd wine.

And Euripides, in his Cretan Women, says—

Farewell all other things, as long

As cups of wine go freely round.

And then, when Leonidas the grammarian demanded a larger cup, and said,—Let us drink hard ( κρατηρίζωμεν), my friends, (for that was the word which Lysanias the Cyrenean says that Herodorus used to apply to drinking parties, when he says,

But when they had finished the sacrifice they turned to the banquet, and to craters, and prayers, and peas;

and the poet, who was the author of the poem called the Buffoons—a play which Duris says that the wise Plato always had in his hands—says, somewhere, ἐκεκρατηρίχημες, for

we had drunk;

) But now, in the name of the gods, said Pontianus, you are drinking in a manner which is scarcely becoming, out of large cups, having that most delightful and witty author Xenophon before your eyes, who in his Banquet says,—

But Socrates, in his turn, said, But it seems to me now, O men, that we ought to drink hard. For wine, in reality, while it moistens the spirit, lulls the griefs to sleep as mandragora does men; but it awakens all cheerful feelings, as oil does fire. And it appears to me that the bodies of men are liable to the same influences which affect the bodies of those things which grow in the ground; for the very plants, when God gives them too much to drink, cannot hold up their heads, nor can they expand at their proper seasons. But when they drink just as much as is good for them, and no more, then they grow in an upright attitude, and flourish, and come in a flourishing state to produce fruit. And so, too, in our case, if we take too much drink all at once, our bodies and our minds rapidly get disordered, and we cannot even breathe correctly, much less speak. But if our slaves bedew us (to use Gorgias-like language) in small quantities with small cups, then we are not compelled to be intoxicated by the wine; but being gently induced, we proceed to a merry and cheerful temperament.

Now, any one who considers these expressions of the accomplished Xenophon, may understand how it as that the brilliant Plato displayed such jealousy of him. But perhaps the fact may partly be because these men did from the very beginning feel a spirit of rivalry towards one another, each being aware of his own powers; and perhaps they began very early to contend for the preeminence, as we may conjecture not only from what they have both written about Cyrus, but also from other writings of theirs on similar subjects. For they have both written a piece called the Banquet; and in these two pieces, one of them turns out the female flute-players, and the other introduces them; and one, as has been already said, refuses to drink out of large cups, but the other represents Socrates as drinking out of a psycter till morning. And in his treatise concerning the Soul, Plato, reckoning up all who were present, does not make even the slightest mention of Xenophon. And concerning Cyrus, the one says that from his earliest youth he was trained up in all the national practices of his country; but Plato, as if in the express spirit of contradiction, says, in the third book of his Laws,—

But with respect to Cyrus, I consider that, as to other things, he was indeed a skilful and careful general, but that he had never had the very least particle of a proper education, and that he had never turned his mind the least in the world to the administration of affairs. But he appears from his earliest youth to have been engaged in war, and to have given his children to his wives to bring up.

And again, Xenophon, who joined Cyrus with the Ten Thousand Greeks, in his expedition into Persia, and who was thoroughly acquainted with the treachery of Meno the Thessalian, and knew that he was the cause of the murder of Clearchus by Tissaphernes, and who knew also the disposition of the man, how morose and debauched he was,—has given us a full account of everything concerning him. But the exquisite Plato, who all but says,

All this is not true,

goes through a long panegyric on him, who was incessantly calumniating every one else. And in his Polity, he banishes Homer from his city, and all poetry of the theatrical kind; and yet he himself wrote dialogues in a theatrical style,—a manner of writing of which he himself was not the inventor; for Alexamenus the Teian had, before him, invented this style of dialogue, as Nicias of Nicæa and Sotion both agree in relating. And Aristotle, in his treatise on Poets, writes thus:—

Let us not then call those Mimes, as they are called, of Sophron, which are written in metre, Discourses and Imitations; or those Dialogues of Alexamenus of Teos, which were written before the Scratic Dialogues;

— Aristotle, the most learned of all men, stating here most expressly that Alexamenus composed his Dialogues before Plato. And Plato also calumniates Thrasymachus of Chalcedon, saying that he was a sophist in a way consistent with his name.¹⁶ And he also attacks Hippias, and Gorgias, and Parmenides; and in one dialogue, called Protagoras, he attacks a great many;—a man who in his Republic has said,

When, as I think, a city which has been governed by a democracy, feels a thirst far liberty, and meets with bad cupbearers, and so it gets intoxicated by too untempered a draught . . .

And it is said also, that Gorgias himself, when he read the dialogue to which Plato has given his name, said to his friends,

How well Plato knows how to write iambics!

And Hermippus, in his book on Gorgias, says,—

When Gorgias was sojourning at Athens, after he had offered up at Delphi the golden image of himself which is there now, and when Plato said when he had seen it, The beautiful and golden Gorgias is come among us, Gorgias replied, This is indeed a fine young Archilochus whom Athens has now brought forth.

But others say that Gorgias, having read the dialogue of Plato, said to the bystanders that he had never said any of the things there attributed to him, and had never heard any such things said by Plato. And they say that Phædo also said the same when he had read the treatise on the Soul, on which account it was well said by Timon, respecting him,—

How that learned Plato invented fictitious marvels!

For their respective ages will scarcely admit of the Socrates of Plato ever having really had a conference with Parmenides, so as to have addressed him and to have been addressed by him in such language. And what is worst of all is, that he has said, though there was not the slightest occasion for making any such assertion, that Zeno had been beloved by Parmenides, who was his fellow-citizen. Nor, indeed, is it possible that Phædrus should have lived in the time of Socrates, much less that he should have been beloved by him. Nor, again, is it possible that Paralus and Xanthippus, the sons of Pericles, who died of the plague, should have conversed with Protagoras when he came the second time to Athens, as they had died before. And we might mention many other particulars respecting his works to show how wholly fictitious his Dialogues are.

But that Plato was ill-natured to everybody is plain from what he says in his dialogue entitled Ion; in which first of all he abuses all the poets, and then all those who have been promoted to the highest dignities by the people, such as Phanosthenes of Andros, and Apollodorus of Cyzicus, and also Heraclides of Clazomenæ. And in his Menon he abuses those who have been the greatest men among the Athenians—Aristides and Themistocles; and he extols Meno, who betrayed the Greeks. But in his Euthydemus he attacks this same Meno and his brother Dionysiodorus, and calls them men slow to learn any good thing, and contentious people, reproaching them with their flight from Chios, which was their native place, from which they went and settled in Thurii. And, in his essay on Manly Courage, he attacks Melesias, the son of that Thucydides who headed the opposite party to Pericles, and Lysimachus, the son of Aristides the Just, saying that they both fell far short of their fathers' virtues. And as to what he said about Alcibiades, in his Banquet, that is not fit to be produced to light; nor is what he says in the first of the Dialogues which go by his name. For the second Alcibiades is said by some people to be the work of Xenophon; as also the Halcyon is said to be the work of Leon the Academician, as Nicias of Nicæa says. Now, the things which he has said against Alcibiades I will pass over; but I cannot forbear to mention his calling the Athenian people a random judge, guided only by outward appearance. And he praises the Lacedæmonians, and extols also the Persians, who are the enemies of all the Greeks.

And he calls Cleinias the brother of Alcibiades a madman; and the sons of Pericles he makes out to be fools; and Meidias he calls a man fit for nothing but killing quails; and of the people of the Athenians he says, that it wears a fair mask, but that one ought to strip the mask off, and look at it then; for he says that it will then be seen that it is only clothed with a specious appearance of a beauty which is not genuine.

But in the Cimon he does not abstain from accusing Themistocles, and Alcibiades, and Myronides, and even Cimon himself; and his Crito contains an invective against Sopho- cles; and his Gorgias contains an invective not only against the man from whom it is named, but also against Archelaus, king of Macedon, whom he reproaches not only with his ignoble birth, but also with having killed his master. And this is the very same Plato whom Speusippus represents as having, while he professed to be a great friend of Archelaus assisted Philip to get possession of the kingdom. At all events, Carystius of Pergamus, in his Historical Commentaries, writes as follows:—

Speusippus, hearing that Philip used calumnious language respecting Plato, wrote something of this sort in his letter to him: 'Just as if men did not know that Philip originally obtained the kingdom by the assistance of Plato.' For Plato sent Euphræus of Oreum to Perdiccas, who persuaded him to apportion a certain district to Philip; and so he, maintaining a force in that country, when Perdiccas died, having all his forces in a state of preparation, seized the supreme power.

But whether all this is true or not, God knows.

But his fine Protagoras, besides that it contains attacks on many poets and wise men, also shows up the life of Callias with much greater severity than Eupolis does in his flatterers. And in his Menexenus, not only is Hippias the Elean turned into ridicule, but also Antipho the Rhamnusian, and Lamprus the musician. And the day would fail me, if I were inclined to go through the names of all those who have been abused by that wise man. Nor indeed do I praise Antisthenes; for he, having abused many men, did not abstain even from Plato himself, but, having given him the odious name of Sathon, he then published a dialogue under this name.

But Hegesander the Delphian, in his Commentaries, speaking about the universal ill-nature of Plato towards everybody, writes as follows:—

After the death of Socrates, when a great many of his friends, being present at a banquet, were very much out of spirits, Plato, being present, taking the cup, exhorted them not to despond, as he himself was well able to lead the school; and, so saying, he pledged Apollodorus: and he said, I would rather have taken the cup of poison from Socrates than that pledge of wine from you.' For Plato was considered to be an envious man, and to have a disposition which was far from praiseworthy; for he ridiculed Aristippus when he went to visit Dionysius, though he himself had three times sailed to Sicily,—once for the purpose of investigating the torrents of lava which flow from Mount Aetna, when he lived with the elder Dionysius, and was in danger from his displeasure; and twice he went to visit the younger Dionysius.

And again, though Aeschines was a poor man, and had but one pupil, Xenocrates, he seduced him from him; and he was also detected in instigating the commencement of a prosecution against Phædo, which, if successful, would have reduced him to slavery; and altogether he displayed the feelings of a stepmother towards all the pupils of Socrates. On which account, Socrates, making a not very unreasonable Conjecture respecting him, said in the presence of several persons that he had had a dream, in which he thought he had seen the following vision.

For I thought,

said he,

that Plato had become a crow, and leaped on my head, and began to scratch my bald place, and to take a firm hold, and so to look about him. I think, therefore,

said he,

that you, O Plato, will say a good many things which are false about my head.

And Plato, besides his ill-nature, was very ambitious and vainglorious; and he said,

My last tunic, my desire of glory, I lay aside in death itself—in my will, and in my funeral procession, and in my burial;

as Dioscorides relates in his Memorabilia. And as for his desire of founding cities and making laws, who will not say that these are very ambitious feelings? And this is plain from what he says in the Timæus—

I have the same feelings towards my constitution that a painter would have towards his works; for as he would wish to see them possessed of the power of motion and action, so too do I wish to see the citizens whom I here describe.

But concerning the things which he has said in his Dialogues, what can any one say? For the doctrine respecting the soul, which he makes out to be immortal, even after it is separated from the body, and after the dissolution of this latter, was first mentioned by Homer; for he has said, that the soul of Patroclus—

Fled to the shades below,

Lamenting its untimely fate, and leaving

Its vigour and its youth.

If, then, any one were to say that this is also the argument of Plato, still I do not see what good we have got from him; for if any one were to agree that the souls of those who are dead do migrate into other natures, and do mount up to some higher and purer district, as partaking of its lightness, still what should we get by that theory? For, as we have neither any recollection of where we formerly were, nor any perception whether we really existed at all, what do we get by such an immortality as that?

And as to the book of the Laws composed by him, and the Polity which was written before the Laws, what good have they done us? And yet he ought (as Lycurgus did the Lacedæmonians, and as Solon did the Athenians, and Zaleucus the Thurians), if they were excellent, to have persuaded some of the Greeks to adopt them. For a law (as Aristotle says) is a form of words decided on by the common agreement of a city, pointing out how one ought to do everything. And how can we consider Plato's conduct anything but ridiculous; since, when there were already three Athenian lawgivers who had a great name,—Draco, and Plato himself, and Solon,—the citizens abide by the laws of the other two, but ridicule those of Plato? And the case of the Polity is the same. Even if his Constitution is the best of all possible constitutions, yet, if it does not persuade us to adopt it, what are we the better for it? Plato, then, appears to have written his laws, not for men who have any real existence, but rather for a set of men invented by himself; so that one has to look for people who will use them. But it would have been better for him to write such things as he could persuade men of; and not to act like people who only pray, but rather like those who seize hold of what offers itself to them.

However, to say no more on this point, if any one were to go through his Timæus and his Gorgias, and his other dialogues of the same character, in which he discuss the different subjects of education, and subjects of natural philosophy, and several other circumstances,—even when considered in this light, he is not to be admired on this account; for one may find these same topics handled by others, either better than by him, or at all events not worse. For Theopompus the Chian, in his book Against the School of Plato, says—

We shall find the greater part of his Dialogues useless and false, and a still greater number borrowed from other people; as some of them come from the school of Aristippus, and some from that of Antisthenes, and a great many from that of Bryson of Heraclea.

And as to the disquisitions which he enters into about man, we also seek in his arguments for what we do not find. But what we do find are banquets, and conversations about love, and other very unseemly harangues, which he composed with great contempt for those who were to read them, as the greater part of his pupils were of a tyrannical and calumnious disposition.

For Euphræus, when he was sojourning with king Perdiccas in Macedonia, was not less a king than the other, being a man of a depraved and calumnious disposition, who managed all the companionship of the king in so cold a manner, that no one was allowed to partake of his entertainments unless he knew something about geometry or philosophy; on which account, after Philip obtained the government, Parmenio, having caught him in Oreum, put him to death; as Carystius relates in his Historical Com- mentaries. And Callippus the Athenian, who was himself a pupil of Plato, having been a companion and fellow-pupil of Dion, and having travelled with him to Syracuse, when he saw that Dion was attempting to make himself master of the kingdom, slew him; and afterwards, attempting to usurp the supreme power himself, was slain too. And Euagon of Lampsacus (as Eurypylus says, and Dicæocles of Cnidus, in the ninety-first book of his Commentaries, and also Demochares the orator, in his argument in defence of Sophocles, against Philo), having lent his native city money on the security of its Acropolis, and being afterwards unable to recover it, endeavoured to seize on the tyranny, until the Lampsacenes attacked him, and repaid him the money, and drove him out of the city. And Timæus of Cyzicus (as the same Demochares relates), having given largesses of money and corn to his fellow-citizens, and being on this account believed by the Cyzicenes to be an excellent man, after having waited a little time, attempted to overturn the constitution with the assistance of Aridæus; and being brought to trial and convicted, and branded with infamy, he remained in the city to an extreme old age, being always, however, considered dishonoured and infamous.

And such now are some of the Academicians, who live in a scandalous and infamous manner. For they, having by impious and unnatural means acquired vast wealth by trickery, are at present highly thought of; as Chæon of Pellene, who was not only a pupil of Plato, but of Xenocrates also. And he too, having usurped the supreme power in his country, and having exercised it with great severity, not only banished the most virtuous men in the city, but also gave the property of the masters to their slaves, and gave their wives also to them, compelling them to receive them as their husbands; having got all these admirable ideas from that excellent Polity and those illegal Laws of Plato.

On which account Ephippus the comic poet, in his Shipwrecked Man, has turned into ridicule Plato himself, and some of his acquaintances, as being sycophants for money, showing that they used to dress in a most costly manner, and that they paid more attention to the elegance of their persons than even the most extravagant people among us. And he speaks as follows—

Then some ingenious young man rising up,

Some pupil of the New Academy,

Brought up at Plato's feet and those of Bryso,

That bold, contentious, covetous philosopher,—

And urged by strong necessity, and able,

By means of his small-wages-seeking art,

To speak before th' assembly, in a manner

Not altogether bad; having his hair

Carefully trimm'd with a new-sharpen'd razor,

And letting down his beard in graceful fall,

Putting his well-shod foot in his neat slipper,

Binding his ancles in the equal folds

Of his well-fitting hose, and well protected

Across the chest with the breastplate of his cloak,

And leaning, in a posture dignified,

Upon his staff; said, as it seems to me,

With mouthing emphasis, the following speech,

More like a stranger than a citizen,—

Men of the land of wise Athenians.

And here let us put an end to this part of the discussion, my friend Timocrates. And we will next proceed to speak of those who have been notorious for their luxury.

Athenaeus Deipnosophistae 11

ed. Charles Burton Gulick

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