---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 48 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/48/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 48. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/48/"
---

# The Deipnosophists · Δειπνοσοφισταί

*Athenaeus, tr. Charles Duke Yonge*

The Learned Banqueters: a dinner party in Rome stretched over fifteen books of talk about food, wine, courtesans, music and books, quoting hundreds of lost Greek authors.

> Greek: ed. Charles Burton Gulick, from the Perseus Digital Library (canonical-greekLit, tlg0008.tlg001, CC BY-SA 4.0).

> English: Charles Duke Yonge, from the Perseus Digital Library (tlg0008.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 48. Book X · chapters 19–36

Source: https://scriptura.si/works/athenaeus-deipnosophists/48/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/48/#p-N

[¶0] For the belly is a great evil to man; concerning which Alexis speaks, in his Men Dying together—
And hence you well may see how great an evil
The belly is to man; what lessons strange
It teaches, and what deeds it forces on us.
If there were any power which could take
This part alone from out our bodies, then
No one would any more do injury
Or insult to his neighbour. But from this
Flow all the ills that harass human life.
And Diphilus, in his Parasite, says—
Well did that wise Euripides oft speak,
And this does seem his wisest word of all—
“But want compels me and my wretched belly;”
For there is nought more wretched than the belly:
And into that you pour whate'er you have,
Which you do not in any other vessel.
Loaves you perhaps may in a wallet carry,—
Not soup, or else you'll spoil it. So again,
You put cakes in a basket, but not pulse;
And wine into a bladder, but not crabs:
But into this accursed belly, men
Put every sort of inconsistent thing.
I add no more; since it is plain enough
That all men's errors are produced by it.'
And Crates the Cynic, as Sosicrates tells us in his Successions, reproached Demetrius Phalereus for sending him a wallet of bread with a flagon of wine. “I wish,” said he, “that the fountains bore bread.” And Stilpo did not think himself guilty of intemperance when, having eaten garlic, he went to sleep in the temple of the Mother of the Gods; but all who eat of that food were forbidden even to enter into it. But when the goddess appeared to him in his sleep, and said, “O Stilpo, do you, though you are a philosopher, transgress the Law?” he thought that he made answer to her (still being asleep), “Do you give me something better to eat, and I will not eat garlic.” After this, Ulpian said,—Since we have feasted (δεδείπναμεν)....And Alexis, in his Curis, has used this expression, where he says—
Since we have long since supp'd (δεδείπναμεν);
and so has Eubulus, in his Procris—
But we have not yet supp'd (δεδείπναμεν);
and in another passage he says—
A man who ought long since to have had supper (δεδειπναναι).
And Antiphanes, in his Leonidas, says—
He will be here before we've finish'd supper (δεδειπνάναι).
And Aristophanes, in his Proagon, says—
It's time for me to go now to my master,
For by this time I think they all have supp'd (δεδειπνάναι).
And in his Danaides he says—
You now are insulting me in a drunken manner
Before you've supp'd (δεδειπνάναι).
And Plato, in his Sophist, and Epicrates of Ambracia (and this last is a poet of the middle comedy), in his Amazons, says—
For these men seem to me to have had their supper (δεδειπνάναι)
In capital season.
And, on the same principle, Aristophanes has given us the form ἠρίσταμεν, in his Men Frying—
We've drank our fill, my men, and well have dined (ἠπίσταμεν).
And Hermippus, in his Soldiers, says—
To dine (ἀριστάναι), and come to this man's house.
And Theopompus, in his Callæschrus, says—
We've dined (ἠρίσταμεν);—for I must this discourse cut short.
But, in his Politician, Antipho has used the word καταριστᾶν, saying—
When any one has all consumed in dinners (κατηρίστηκεν)
His own estate, and that of all his family.
And Amphis has used the word παραδεδειπνημένος, in his Vagabond, saying—
The boys who long ago have lost their dinner (παραδεδειπνημένοι). “Let us, then, now,” as Plato says in his Philebus, “pray to the gods, and pour libations to them, whether it be Bacchus, or Vulcan, or whoever else of the gods it may be, who has had the honour of having our cups mixed for his sake. For there are two fountains by us, as if we were cupbearers to mix the wine: and a person might compare a fountain of pleasure to honey; but the fountain of wisdom, which is a sober and wine-eschewing spring, to that of some hard but wholesome water, which we must be very earnest to mix as well as possible.” It is, then, time for us now to drink wine; and let some one of the slaves bring us goblets from the sideboard, for I see here a great variety of beautiful and variously-ornamented drinking-cups. Accordingly, when a large cup had been given to him, he said,—But, O boy, draw out and pour into my cup a liquor with not quite so much water in it; not like the man in the comic poet Antiphanes, who, in the Twins, says—
He took and brought me an enormous cup,
And I pour'd into it unmixed wine,
Not to the honour of a boy, but all
My cups, and they were numberless, I quaff'd
To all the gods and goddesses of heaven.
Then, after them, I drank twice as much more
To the great goddess and the noble king.
So do you now, O boy, pour me out something stronger; for I do not prescribe to you the exact number of cyathi. But I will show you that the words κύαθος and ἀκρατέστερον (wine with less water in it) are both used: and then, too, I will give you a lecture about cupbearers.

> Greek: μέγα γὰρ ἀνθρώποις κακὸν ἡ γαστήρ, περὶ ἧς φησιν Ἄλεξις ἐν Συναποθνῄσκουσι· μάθοις τ’ ἂν οἷον ἀνθρώποις κακὸν ἐστιν ἡ γαστήρ, διδάσκει δ’ οἷ’ ἀναγκάζει θ’ ὅσα. εἴ τις ἀφέλοι τοῦτ’ ἀφ’ ἡμῶν τὸ μέρος ἀπὸ τοῦ σώματος, οὔτ’ ἂν ἀδικοῖτ’ οὐδὲν οὐδεὶς οὔτ’ ὑβρίζοι τἂν ἑκών. νῦν δὲ διὰ ταύτην ἅπαντα γίνεται τὰ δυσχερῆ. Δίφιλος δ’ ἐν Παρασίτῳ· εὖ γ’ ὁ κατάχρυσος εἶπε πόλλ’ Εὐριπίδης, νικᾷ δὲ ᾽ χρεία μ’ ἡ ταλαίπωρός τέ μου γαστήρ. ταλαιπωρότερον οὐδέν ἐστι γὰρ τῆς γαστρός· ι εἰς ἣν πρῶτον ἐμβαλεῖς ὅσ’ ἂν οὐχ ἕτερον εἰς ἀγγεῖον. ἐν πήρᾳ φέροις ἄρτους ἄν, ἀλλ’ οὐ ζωμόν, ἢ διαφθερεῖς. εἰς σπυρίδα μάζας ἐμβαλεῖς, ἀλλ’ οὐ φακῆν οἰνάριον εἰς λάγυνον, ἀλλ’ οὐ κάραβον. εἰς τὴν θεοῖς ἐχθρὰν δὲ ταύτην εἰσφόρει ἀπανθ’ ἑαυτοῖς μηδὲν ὁμολογούμενα. κοὐ προστίθημι τἄλλα, διότι πανταχοῦ διὰ τὴν τάλαιναν πάντα ταῦτα γίνεται. καὶ Κράτης δ’ ὁ κυνικός, ὥς φησι Σωσικράτης ἐν ταῖς Διαδοχαῖς, ἐπερράπισε Δημήτριον τὸν Φαληρέα σὺν τῇ πήρᾳ τῶν ἄρτων καὶ λάγυνον πέμψαντα οἴνου· ῾εἴθε γάρ᾽ ἔφη, ῾τὰς κρήνας καὶ ἄρτους ἦν φέρειν.᾽ Στίλπων δ’ οὐ κατεπλάγη τὴν ἐγκράτειαν καταφαγὼν σκόροδα καὶ κατακοιμηθεὶς ἐν τῷ τῆς Μητρὸς τῶν θεῶν ἱερῷ· ἀπείρητο δὲ τῷ τούτων τι φαγόντι μηδὲ εἰσιέναι. ἐπιστάσης δὲ αὐτῷ τῆς θεοῦ κατὰ τοὺς ὕπνους καὶ εἰπούσης ὅτι ῾φιλόσοφος ὤν, ὦ Στίλπων, παραβαίνεις τὰ νόμιμα;᾽ καὶ τὸν δοκεῖν ἀποκρίνασθαι κατὰ τοὺς ὕπνους· ῾σὺ δέ μοι πάρεχε ἐσθίειν καὶ σκορόδοις οὐ χρήσομαι.᾽ ἐπὶ τούτοις ὁ Οὐλπιανὸς ἔφη· ἐπεὶ δεδείπναμεν εἴρηκε δὲ οὕτως Ἄλεξις ἐν Κουρίδι ᾽ἐπεὶ πάλαι δεδείπναμεν Εὔβουλος Προκρίδι· ἡμεῖς δ’ οὐδέπω δεδείπναμεν καὶ πάλιν ὃν χρὴ δεδειπνάναι πάλαι καὶ Ἀντιφάνης ἐν Λεωνίδῃ· ἀλλὰ πρὶν δεδειπνάναι ἡμᾶς παρέσται, καὶ Ἀριστοφάνης ἐν Προαγῶνι· ὥρα βαδίζειν μοὐστὶν ἐπὶ τὸν δεσπότην ἤδη γὰρ αὐτοὺς οἴομαι δεδειπνάναι, καὶ ἐν Δαναίσιν ἤδη παροινεῖς ἐς ἐμὲ πρὶν δεδειπνάναι, καὶ Πλάτων Σοφισταῖς καὶ Ἐπικράτης ὁ Ἀμβρακιώτησ—μέσης δ’ ἐστὶ κωμῳδίας ποιητήσ—ἐν Ἀμαζόσιν δεδειπνάναι γὰρ ἅνδρες εὐκαίρως πάνυ δοκοῦσί μοι. καὶ ἠρίσταμεν δ’ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς· ὑποπεπώκαμεν γάρ, ὁ ὦνδρες, καὶ καλῶς ἠρίσταμεν, καὶ Ἕρμιππος ἐν Στρατιώταις· ἠριστάναι τουτί Θεόπομπος Καλλαίσχρῳ· ἠρίσταμεν δεῖ γὰρ συνάπτειν τὸν λόγον. καταριστᾶν δὲ εἴρηκεν ἐν τῷ Πολιτικῷ Ἀντιφῶν οὕτως· ᾽ὅτε δή τις πράγματα τὰ ἑαυτοῦ ἢ τὰ τῶν φίλων κατηρίστηκεν παραδεδειπνημένος δ’ εἴρηκεν Ἄμφις ἐν Πλάνῳ οὕτως· ᾽παραδεδειπνημένος, παῖδες, πάλαι., τοῖς οὖν θεοῖς κατὰ τὸν Πλάτωνα, ὡς ἐν Φιλήβῳ φησίν, ᾽εὐχόμενοι κεραννύωμεν, εἴτε Διόνυσος εἴθ’ Ἥφαιστος εἴθ’ ὅστις θεῶν ταύτην τὴν τιμὴν εἴληχε τῆς συγκράσεως. καθάπερ γὰρ ἡμῖν οἰνοχόοις τισὶν παρεστᾶσιν κρῆναι, καὶ μέλιτος μὲν ἂν ἀπεικάζοι τις τὴν τῆς ἡδονῆς, τὴν δὲ τῆς φρονήσεως νηφαντικὴν καὶ ἄοινον αὐστηροῦ τινος καὶ ὑγιεινοῦ ὕδατος· ἃς προθυμητέον ὡς κάλλιστα συμμιγνύναι.᾽ ὥρα οὖν πίνειν ἡμῖν ἐστι, καὶ τῶν παίδων τις ἐκ τοῦ κυλικείου τῶν ποτηρίων παραφερέτω· ὁρῶ γὰρ πλῆθος καλῶν καὶ ποικίλων ἐκπωμάτων. δοθέντος οὖν ποτηρίου μεγάλου ἔφη· ἀλλ’ ἀκρατέστερόν μοι, ὦ παῖ, τῷ κυάθῳ πληρῶν ἔγχει εἰς τὴν κύλικα, μὴ κατὰ τὸν κωμῳδιοποιὸν Ἀντιφάνην, ὃς ἐν Διδύμοις φησί· τὸ ποτήριόν μοι τὸ μέγα προσφέρει λαβών. ἐνεχεάμην ἄκρατον ᾽ἔγχει, παιδίον, κυάθους θεῶν τε καὶ θεαινῶν μυρίους· ἔπειτ’ ἐπὶ τούτοις πᾶσι τῆς σεμνῆς θεᾶς καὶ τοῦ γλυκυτάτου βασιλέως διμοιρίαν ἐμοὶ οὖν, ὦ παῖ, ‘ζωρότερον κέραιρε·’ οὔπω γὰρ λέγομεν περὶ ἀριθμοῦ κυάθων. δείξω δὲ ὅτι καὶ ὁ κύαθος εἴρηται καὶ τὸ ἀκρατέστερον, καὶ περὶ οἰνοχόων,

[¶1] But, first of all, I will speak about the habit of drinking strong drinks, with reference to which we find the word ζωρότερον. Antiphanes, in his Milanion, says—
I think this man does drink the cup of health,
Making his cupbearer shun too much water (ζωροτέρῳ χρώμενον οἰνοχόῳ).
And in his Lampon he says—
My friend Iapyx, mix it somewhat stronger (εὐζωρέστερον).
And Ephippus, in his Ephebi, says—
He gave him in each hand a brimming flagon,
Mixing in strong wine (ζωρότερον), in Homer's fashion.
And you find some people say that the expression in Homer—
Take care and give less water (ζωρότερον κέραιρε),
does not mean that there is to be less water, but that the draught is to be hot; urging that ζωρὸς is derived from ζωτικὸς (giving life), and from ζέσις (boiling);—for that, as there were companions present, it would have been absurd to begin mixing the cups of wine over again. But some say that the word is to be understood as equivalent to εὔκρατον (well-mixed); just as we find the form δεξιτερὸν used instead of δεξιόν. And some say that, since the year is called ὧρος, and since the particle ζα indicates magnitude or number, ζῶρος means merely what has been made many years. And Diphilus, in his Pederastæ, says—
Pour me now out a cup of wine to drink;
Give it, by Jove! εὐζωρότερον than that;
For wat'ry things are ruinous to the stomach.
And Theophrastus, in his treatise on Drinking, says that ζωρότερον means mixed; quoting the following lines of Empedocles;—
And soon the things which formerly they learnt
Immortal were, did mortal now become,
And things unmix'd before became now mix'd (ζωρὰ,)
Changing their previous ways and habits all.

> Greek: πρότερον δέ μοι λελέξεται περὶ τοῦ ζωρότερον. Ἀντιφάνης Μελανίωνι· τοῦτον ἐγὼ κρίνω μετανιπτρίδα τῆς Ὑγιείας πίνειν ζωροτέρῳ χρώμενον οἰνοχόῳ, ἐν δὲ Λάμπωνι· ὁ δεῖν’ Ἰᾶπυξ, κέρασον εὐζωρέστερον. Ἔφιππος Ἐφήβοις· φιάλην ἑκατέρᾳ ἔδωκε κεράσας ζωρότερον Ὁμηρικῶς. τινὲς δὲ καὶ τὸ παρ’ Ὁμήρῳ ᾽ζωρότερον δὲ κέραιρε οὐκ ἄκρατον σημαίνειν φασίν, ἀλλὰ θερμόν, ἀπὸ τοῦ ζωτικοῦ καὶ τῆς ζέσεως; ἑταίρων γὰρ παρόντων νέον ἐξ ὑπαρχῆς κεράννυσθαι κρατῆρα οὐκ ἄτοπον, ἄλλοι δὲ τὸ εὔκρατον, ὥσπερ τὸ δεξιτερὸν ἀντὶ τοῦ δεξιοῦ. τινὲς δέ, ἐπεὶ οἱ ἐνιαυτοὶ ὧροι λέγονται καὶ τὸ ζα ὅτι μέγεθος ἢ πλῆθος σημαίνει, ζωρὸν τὸν πολυέτη λέγεσθαι. Δίφιλος δ’ ἐν Παιδερασταῖς φησιν ἔγχεον σὺ δὴ πιεῖν. β. εὐζωρότερόν γε νὴ Δί᾽, ὦ παῖ, δὸς· τὸ γὰρ ὑδαρὲς ἅπαν τοῦτ’ ἐστι τῇ ψυχῇ κακόν. Θεόφραστος δ’ ἐν τῷ περὶ μέθης ζωρότερόν φησιν εἶναι τὸ κεκραμένον, παρατιθέμενος Ἐμπεδοκλέους τάδε· αἶψα δὲ θνητὰ φύοντο, τὰ πρὶν μάθον ἀθάνατ’ εἶναι, ζωρά τε τὰ πρὶν ἄκρητα, διαλλάσσοντα κελεύθους.

[¶2] And Plato has used the word κύαθος in the sense of a ladle, in his Phaon, where he says—
Taking up thus the ladle (κύαθος) in their mouths.
And in his Ambassadors he says—
He stole the ladles (κύαθοι) every time he could.
And Archippus, in his Fishes, says—
I bought a ladle (κύαθος) there from Dæsias.
And there is a similar use of the word in the Peace of Aristophanes:—
All having fought till they had got black eyes,
Lying all on the ground around the κύαθοι;
for black eyes are reduced by having κύαθοι (cupping glasses) applied to them. Xenophon also speaks of the κύαθος in the first book of his Cyropædia; and so does Cratinus; and, besides, so does Aristophanes in many places, and Eubulus in his Orthanna; and Pherecrates, in his Triflers, has spoken of a κύαθος made of silver. But Timon, in the second book of his History of the Silli, has called κύαθοι, ἀρύσαναι; speaking thus:—
And ἀρύσαναι, hard to fill with wine;
naming them so from the verb ἀρύομαι, to draw. And they are called also ἀρυστῆρες and ἀρίστιχοι. Simonides says—
And no one gave me even one ἀρυστὴρ
Of the mere dregs and lees.
And Aristophanes, in his Wasps, says—
For I had these ἀρύστιχοι near me.
And Phrynichus, in his Weeding Women, says—
(A cup) κύλικ’ ἀρύστιχον·
and from this comes the word ἀρύταινα. They also called this vessel ἔφηβος, as Xenophanes did in his Relationship; and Polybius, in the ninth book of his Histories, says that there is a certain river called the Cyathus, near Arsinoe, a city in Aetolia. But the word ἀκρατέστερον, meaning the same as ζωρότερον, is used by Hyperides in his oration against Demosthenes; where he writes thus—“If any one drank any wine of much strength (ἀκρατέστερον), it grieved you.” And a similar form is ἀνιαρέστερον, and also the expression in the Heliades of Aeschylus—
ἀφθονέστερον λίβα.
And Epicharmus, in his Pyrrha, has the word εὐωνέστερον (cheaper); and Hyperides, in his Oration against Demades, has used the expression—
ῥαδιεστέραν τὴν πόλιν.
And as for the word κεραννύω (to mix), that is used by Plato in his Philebus—“Let us, O Protarchus, pray to the gods, and mingle cups (κεραννύωμεν) to pour libations to them.” And Alcæus, in his Sacred Marriage, says—
They mix the cups (κεραννύουσιν) and drink them.
And Hyperides, in his Delian Oration, says—“And the Greeks mix (κεραννύουσι) the Panionian goblet all together.” And among the ancients they were the most nobly born youths who acted as cupbearers; as, for instance, the son of Menelaus:—
And the king's noble son pour'd out the wine.
And Euripides the poet, when he was a boy, acted s cupbearer. Accordingly, Theophrastus, in his treatise on Drinking, says—“But I hear that Euripides the poet also acted as a cupbearer at Athens, among those who are called the dancers.: and these men were they who used to dance around the temple of the Delian Apollo, being some of the noblest of the Athenians, and they were clothed in garments of the Theræans. And this is that Apollo in whose honour they celebrate the Thargelian festival; and a writing concerning them is kept at Phylæ, in the Daphnephorium.” And Hieronymus the Rhodian gives the same account, who was a disciple of Aristotle, and that too in a book of his entitled a Treatise on Drunkenness. And the beautiful Sappho often praises her brother Larichus, as having acted as cupbearer to the Mitylenæans in the Prytaneum. And among the Romans, the most nobly born of the youths perform this office in the public sacrifices, imitating the Aeolians in everything, as even in the tones of their voices. And so great was the luxury of the ancients in respect of their sumptuous meals, that they not only had cupbearers, but also men whom they called œnoptæ (inspectors of wines). At all events, the office of œnoptæ is a regular office among the Athenians; and it is mentioned by Eupolis, in his play called The Cities, in the following lines—
And men whom heretofore you'd not have thought
Fit e'en to make œnoptæ of, we now
See made commanders. But oh, city, city!
How much your fortune does outrun your sense.
And these œnoptæ superintended the arrangement of banquets, taking care that the guests should drink on equal terms. But it was an office of no great dignity, as Philinus the orator tells us, in his debate on the Croconidæ. And he tells us, too, that the œnoptæ were three in number, and that they also provided the guests with lamps and wicks. And some. people called them “eyes;” but among the Ephesians, the youths who acted as cupbearers at the festival of Neptune were called “bulls,” as Amerias tells us. And the people of the Hellespont call the cupbearer ἐπεγχύτης, or the pourer out; and they call carving, which we call κρεωνομία, κρεωδαισία, as Demetrius of Scepsis tells us, in the twenty-sixth book of his Arrangement of the Trojan Forces. And some say that the nymph Harmonia acted as cupbearer to the gods; as Capito the epic poet relates (and he was a native of Alexandria by birth), in the second book of his Love Poems. But Alcæus also represents Mercury as their cupbearer; as also does Sappho, who says—
And with ambrosia was a goblet mix'd,
And Mercury pour'd it out to all the gods.

> Greek: κύαθον δ’ ἐπὶ τοῦ ἀντλητῆρος Πλάτων εἴρηκεν ἐν Φάωνι οὕτως· τῷ στόματι τὸν κύαθονὧδ’ εἰληφότες. καὶ ἐν Πρέσβεσι; κυάθους ὅσους ἐκλεπτέτην ἑκάστοτε. Ἄρχιππος Ἰχθύσι· κύαθον ἐπριάμην παρὰ Δαισίου. τοιοῦτόν ἐστιν καὶ τὸ ἐν Εἰρήνῃ Ἀριστοφάνους· ὑπωπιασμέναι ἁπαξάπασαι καὶ κυάθους προσκείμεναι· τὰ γὰρ ὑπώπια τοῖς κυάθοις περιθλώμενα ἀμαυροῦται. μνημονεύει τοῦ κυάθου καὶ Ξενοφῶν ἐν πρώτῳ Παιδείας καὶ Κρατῖνος, ἔτι δ’ Ἀριστοφάνης πολλαχοῦ καὶ Εὔβουλος ἐν Ὀρθάννῃ. Φερεκράτης δ’ ἐν Λήροις ᾽ἀργυροῦν κύαθον ὠνόμασε. Τίμων δ’ ἐν δευτέρῳ Σίλλων ἀρυσαίνας κέκληκε τοὺς κυάθους φάσκων οὑτωσί· ᾽ἀπληστοίνους τ᾽ ἀρυσαίνας ἀπὸ τοῦ ἀρύσασθαι ὀνομάσας. καλοῦνται δὲ καὶ ἀρυστῆρες καὶ ἀρύστιχοι. Σιμωνίδης· ἔδωκεν οὐδεὶς οὐδ’ ἀρυστῆρα τρυγός. Ἀριστοφάνης δ’ ἐν Σφηξὶν ἐγὼ γὰρ εἶχον τούσδε τοὺς ἀρυστίχους. Φρύνιχος Ποαστρίαις· ᾽κύλικ’ ἀρύστιχον.᾽ ἔνθεν καὶ ἡ ἀρύταινα. ἔλεγον δὲ καὶ ἔφηβον τὸ τοιοῦτον σκεῦος, ὡς Ζηνοφάνης ἐν τῷ Συγγενικῷ. Πολύβιος δ’ ἐν τῇ ἐνάτῃ τῶν ἱστοριῶν καὶ ποταμόν τινα ἀναγράφει Κύαθον καλούμενον περὶ Ἀρσινόην πόλιν Αἰτωλίας, τῷ δὲ ἀκρατέστερον Ὑπερείδης κέχρηται ἐν τῷ κατὰ Δημοσθένους γράφων οὕτως· ᾽εἰ μέν τις ἀκρατέστερον ἔπιεν, ἐλύπει σέ τούτῳ ὅμοιόν ἐστι τὸ ᾽ ἀνιηρέστερον καὶ τὸ ἐν Ἡλιάσιν Αἰσχύλου ᾽ἀφθονέστερον λίβα καὶ Ἐπίχαρμος δὲ ἐν Πύρρᾳ εὐωνέστερον ἔφη. καὶ ἐν τῷ κατὰ Δημάδου δὲ ὁ Ὑπερείδης εἴρηκε ᾽ ῥᾳδιεστέραν τὴν πόλιν τῷ δὲ κεραννύειν κέχρηται Πλάτων μὲν ἐν Φιλήβῳ· ᾽τοῖς δὴ θεοῖς, ὦ Πρώταρχε, εὐχόμενοι κεραννύωμεν καὶ Ἀλκαῖος ἐν Ἱερῷ γάμῳ ᾽κεραννύουσιν ἀφανίζουσὶ τε Ὑπερείδης Δηλιακῷ· καὶ τὸν κρατῆρα τὸν παιώνιον κοινῇ οἱ Ἕλληνες κεραννύουσιν ᾠνοχόουν τε παρὰ τοῖς ἀρχαίοις οἱ εὐγενέστατοι παῖδες, ὡς ὁ τοῦ Μενελάου υἱός· ᾠνοχόει δ’ υἱὸς Μενελάου κυδαλίμοιο. καὶ Εὐριπίδης δ’ ὁ ποιητὴς ἐν παισὶν ᾠνοχόησε. Θεόφραστος γοῦν ἐν τῷ περὶ μέθης φησί· ᾽ πυνθάνομαι δ’ ἔγωγε καὶ Εὐριπίδην τὸν ποιητὴν οἰνοχοεῖν Ἀθήνησι τοῖς ὀρχησταῖς καλουμένοις. ὠρχοῦντο δὲ οὗτοι περὶ τὸν τοῦ Ἀπόλλωνος νεὼν τοῦ Δηλίου τῶν πρώτων ὄντες Ἀθηναίων καὶ ἐνεδύοντο ἱμάτια τῶν Θηραικῶν. ὁ δὲ Ἀπόλλων οὗτός ἐστιν ᾧ τὰ Θαργήλια ἄγουσι, καὶ διασῴζεται Φλυῆσιν ἐν τῷ δαφνηφορείῳ γραφὴ περὶ τούτων. τὰ αὐτὰ ἱστορεῖ καὶ Ἱερώνυμος ὁ Ῥόδιος Ἀριστοτέλους ὢν μαθητής, καὶ οὗτος ἐν τῷ περὶ μέθης. Σαπφώ τε ἡ καλὴ πολλαχοῦ Λάριχον τὸν ἀδελφὸν ἐπαινεῖ ὡς οἰνοχοοῦντα ἐν τῷ πρυτανείῳ τοῖς Μυτιληναίοις. καὶ παρὰ Ῥωμαίοις δὲ οἱ εὐγενέστατοι τῶν παίδων τὴν λειτουργίαν ταύτην ἐκτελοῦσιν ἐν ταῖς δημοτελέσι τῶν θυσιῶν, πάντα τοὺς Αἰολεῖς μιμούμενοι, ὡς καὶ κατὰ τοὺς τόνους τῆς φωνῆς, τοσαύτη δ’ ἦν ἡ τῶν παλαιοτέρων τρυφὴ περὶ τὰς πολυτελείας ὥστε μὴ μόνον οἰνοχόους ἔχειν, ἀλλὰ καὶ οἰνόπτας. ἀρχὴ γοῦν ἐστιν οἱ οἰνόπται παρὰ Ἀθηναίοις, ἧς μνημονεύει ἐν ταῖς Πόλεσιν Εὔπολις ἐν τούτοις· οὓς δ’ οὐκ ἂν εἵλεσθ’ οὐδ’ ἂν οἰνόπτας πρὸ τοῦ, νυνὶ στρατηγοὺς ἔχομεν. ὦ πόλις, πόλις, ὡς εὐτυχὴς εἶ μᾶλλον ἢ καλῶς φρονεῖς. οἱ δὲ οἰνόπται οὗτοι ἐφεώρων τὰ ἐν τοῖς δείπνοις, εἰ κατ’ ἴσον πίνουσιν οἱ συνόντες. καὶ ἦν ἡ ἀρχὴ εὐτελής, ὡς ὁ ῥήτωρ φησὶ Φιλῖνος ἐν τῇ Κροκωνιδῶν διαδικασίᾳ· καὶ ὅτι τρεῖς ἦσαν οἱ οἰνόπται, οἵτινες καὶ παρεῖχον τοῖς δειπνοῦσι λύχνους καὶ θρυαλλίδας. ἐκάλουν δέ τινες τούτους καὶ ὀφθαλμούς. παρὰ δὲ Ἐφεσίοις οἱ οἰνοχοοῦντες ᾔθεοι τῇ τοῦ Ποσειδῶνος ἑορτῇ ταῦροι ἐκαλοῦντο, ὡς Ἀμερίας φησί. Ἑλλησπόντιοι δ’ ἐπεγχύτην ὀνομάζουσι τὸν οἰνοχόον καὶ τὴν κρεανομίαν κρεωδαισίαν, ὥς φησι Δημήτριος ὁ Σκήψιος ἐν ἕκτῳ καὶ εἰκοστῷ τοῦ Τρωικοῦ διακόσμου, τοῖς δὲ θεοῖς οἰνοχοοῦσάν τινες ἱστοροῦσι τὴν Ἁρμονίαν, ὡς Καπίτων ἱστορεῖ ὁ ἐποποιός, Ἀλεξανδρεὺς δὲ γένος, ἐν δευτέρῳ Ἐρωτικῶν. Ἀλκαῖος δὲ καὶ τὸν Ἑρμῆν εἰσάγει αὐτῶν οἰνοχόον, ὡς καὶ Σαπφὼ λέγουσα· κῆ δ’ ἀμβροσίας μὲν κρατὴρ ἐκέκρατο, Ἑρμᾶς δ’ ἕλεν ὄλπιν θεοῖς οἰνοχοῆσαι.

[¶3] But the ancients used to call the men who discharged this office, heralds (κήρυκες). Homer says—
Meanwhile the heralds through the crowded town
Bring the rich wine and destined victims down.
Idæus's arms the golden goblets prest,
Who thus the venerable king addrest.
And a few lines further on he says—
On either side a sacred herald stands;
The wine they mix, and on each monarch's hands
Pour the full urn.
But Clidemus says that the cooks used to be called heralds. And some people have represented Hebe as acting as cupbearer to the gods, perhaps because their banquets were called Hebeteria. And Ptolemy, the son of Agesarchus, speaks of a damsel named Cleino as the cupbearer of Ptolemy the king, who was surnamed Philadelphus, mentioning her in the third book of his History of Philopator. But Polybius, in the fourteenth book of his History, adds that there are statues of her in Alexandria, in many parts of the city, clad in a tunic alone, holding a cup in her hand.

> Greek: οἱ δὲ παλαιοὶ τοὺς πρὸς ταῖς ὑπηρεσίαις ταύταις κήρυκας ἐκάλουν. Ὅμηρος· κήρυκες δ’ ἀνὰ ἄστυ φέρον θεῶν ὅρκια πιστά, ἄρνε δύω καὶ οἶνον ἐύφρονα, καρπὸν ἀρούρης, ἀσκῷ ἐν αἰγείῳ· φέρε δὲ κρητῆρα φαεινὸν κῆρυξ Ἰδαῖος ἠδὲ χρύσεια κύπελλα. καὶ πάλιν· ἀτὰρ κήρυκες ἀγαυοὶ ὅρκια πιστὰ θεῶν σύναγον, κρητῆρι δὲ οἶνον μίσγον, ἀτὰρ βασιλεῦσιν ὕδωρ ἐπὶ χεῖρας ἔχευαν, Κλείδημος δὲ τοὺς μαγείρους κήρυκάς φησι καλεῖσθαι. καὶ τὴν Ἥβην δέ τινες ἀνέπλασαν οἰνοχοοῦσαν αὐτοῖς, ἴσως διὰ τὸ ἡβητήρια καλεῖσθαι τὰ συμπόσια. Κλεινοῦς δὲ τῆς οἰνοχόου Πτολεμαίου τοῦ βασιλέως, ἐπίκλην δὲ Φιλαδέλφου, μνημονεύει Πτολεμαῖος ὁ τοῦ Ἀγησάρχου ἐν τῇ τρίτῃ τῶν περὶ Φιλοπάτορα ἱστοριῶν. Πολύβιος δὲ ἐν τῇ τεσσαρεσκαιδεκάτῃ τῶν ἱστοριῶν καὶ ἀνδριάντας αὐτῆς ἐν Ἀλεξανδρείᾳ ἑστάναι φησὶ κατὰ πολλὰ μέρη τῆς πόλεως μονοχίτωνας, ῥυτὸν κρατοῦντας ἐν ταῖς χερσίν.

[¶4] And so, after this conversation, Ulpian drinking a goblet of wine, said—
I drink this cup, a pledge of friendship dear,
To all my kinsmen, naming them.
And while he was still drinking, one of those who were present quoted the rest of the passage—
When I have drunk, I'll say
The rest; for I am choked: but now drink this.
And Ulpian, when he had drunk it up, said,—Clearchus has these lines in his Harp Player; but I, as is said in the Wool-spinners of Amphis, recommend—
Let the boy wait on all with frequent goblets.
And again—
You fill for me, and I will give you drink;
So shall the almond with the almond play:
as Xenarchus says, in his Twins. And accordingly, where some of the guests asked for more wine, and others wished to have it mixed half-and-half, and when some one mentioned that Archippus, in the second edition of his Amphitryon, said—
Wretch, who has mix'd for you this half-and-half?
and that Cratinus had said—
Giving him half-and-half; but I'm undone;
every one seemed to agree to speak of the way of mixing wine among the ancients.

> Greek: ἐπὶ τούτοις τοῖς λόγοις ἐκπίνων τὸ ποτήριον ὁ Οὐλπιανὸς ἔφη· τήνδ’ ἐγὼ μεστὴν ἅπαξ ἐπονομάσας προπίομαι πίστωμα φιλίας συγγενέσι. πρὸς ὃν ἔτι πίνοντα τῶν παρόντων τις προσέθηκε τὰ λειπόμενα ἰαμβεῖα· πιὼν ἐρῶ τὰ λοιπά, πνίγομαι γάρ. β. ἀλλ’ ἐπιρρόφει. καὶ ὁ Οὐλπιανὸς ἐκπιὼν ἔφη· ταῦτα μὲν Κλέαρχος ἐν Κιθαρῳδῷ. ἐγὼ δὲ κατὰ τοὺς Ἄμφιδος Ἐρίθους παρακελεύομαι· ὁ παῖς σοβείτω τοῖς ποτηρίοις συχνούς. καί· πίμπλα σὺ μὲν ἐμοί, σοὶ δ’ ἐγὼ δώσω πιεῖν ἀμυγδαλῆ μὲν παιζέτω παρ’ ἀμυγδαλῆν. ταῦτα δ’ ἔφη Ξέναρχος ἐν Διδύμοις. αἰτούντων οὖν τῶν μὲν πλέον οἴνου, τῶν δὲ ἴσον ἴσῳ φασκόντων κίρνασθαι, καὶ εἰπόντος τινὸς Ἄρχιππον εἰρηκέναι ἐν δευτέρῳ Ἀμφιτρύωνι· τίς ἐκέρασε σφῶν, ὦ κακόδαιμον, ἴσον ἴσῳ; καὶ Κρατῖνος ἐν Πυτίνῃ· τὸν δ’ ἴσον ἴσῳ φέροντ’· ἐγὼ δ’ ἐκτήκομαι, ἔδοξε πᾶσι λέγειν περὶ τῶν κράσεων τῶν παρὰ τοῖς ἀρχαίοις.

[¶5] And when some one mentioned that Menander, in his Hero, said—
Here is a measure of well-temper'd wine;
Take it, and drink it up;—
Democritus said—Hesiod, my friends, recommends men
To pour three parts of water in the cup,
And let the fourth part be the vinous juice.
And, perhaps, it was on account of Hesiod that Anaxilas said, in his Nereus,—
And this is much more pleasant; for I'd never
Have drunk one part of wine to three of water.
And Alexis, in his Nurse, recommends even a more moderate mixture than this—
See, here is wine. Shall I, then, give to Criton
Equal proportions? This is better far,
One part of wine to four of limpid water:
Perhaps you'll call that weak; but still, when you
Have drunk your fill of this, you'll find your head
Clear for discussion,—and the drink lasts longer.
And Diocles, in his Bees, says—
A. In what proportions should the wine be mix'd?
B. Four parts of water to two parts of wine.
And this mixture, as it is not that in ordinary use, put the questioner in mind of the well-known proverb,—
Drink waters three or five; but never four.
That they mean is, You had better take two parts wine with five of water, or one of wine to three of water. But, concerning this mixture, Ion the poet, in his book on Chios, says that Palamedes the soothsayer discovered and prophesied to the Greeks, that they would have a favourable voyage if they drank one portion of wine to three of water. But they, applying themselves to their drink very vigorously, took two pints of wine to five of water;—accordingly Nicochares in his Amymone, playing on the name, says—
Here, you Œnornaus,—here. you two and five,—
Let you and I now have a drink together.
And he said nearly the same in his Lemnian Women: and Ameipsias, in his Men Playing the Cottabus, says—
But I (it is Bacchus who is represented as speaking) am five and two to all of you.
And Eupolis says, in his Goats,—
Hail, my friend Bacchus, are you two to five?
And Hermippus says, in his Gods,—
A. Then, when we drink, or when we thirsty are,
We pray our wine may be in due proportion.
B. I do not bring it from a roguish wine-vault,
Meaning to mock you: this which I do bring
Is, as before, the proper two and five.

> Greek: καί τινος εἰπόντος ὅτι Μένανδρος ἐν Ἥρωι ἔφη· χοῦς κεκραμένου οἴνου· λαβὼν ἔκπιθι τοῦτον, ὁ Δημόκριτος ἔφη· Ἡσίοδος μέν, ὦ ἑταῖροι, παραινεῖ τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου, δι’ ὃν καὶ Ἀναξίλας ἐν Νηρεῖ ἔφη· καίτοι πολὺ γ’ ἐσθ’ ἥδιον. οὐ γὰρ ἄν ποτε ἔπινον ἂν τρί’ ὕδατος, οἴνου δ’ ἓν μόνον. Ἄλεξις δ’ ἐν Τιτθῇ ἔτι σωφρονικώτερον κιρνάναι παρακελεύεται· ἰδοὺ πάρεστιν οἶνος· οὐκοῦν ἐγχέω Τρίτωνα; β. πολὺ βέλτιον ἕνα καὶ τέτταρας. α. ὑδαρῆ ὁ λέγεις· ὅμως δὲ ταύτην ἐκπιὼν λέγ’ εἴ τι καινόν, διατριβήν τε τῷ πότῳ ποιῶμεν. καὶ Διοκλῆς ἐν Μελίσσαις· πῶς δὲ καὶ κεκραμένον πίνειν τὸν οἶνον δεῖ με; β. τέτταρα καὶ δύο. ἡ δ’ οὖν κρᾶσις αὕτη παρὰ τὸ ἔθος οὖσα ἐπέμνησε τάχα καὶ τὴν θρυλουμένην παροιμίαν ἢ πέντε πίνειν ἢ τρί’ ἢ μὴ τέτταρα. ἢ γὰρ δύο πρὸς πέντε πίνειν φασὶ δεῖν ἢ ἕνα πρὸς τρεῖς, περὶ δὲ ταύτης τῆς κράσεως Ἴων ὁ ποιητὴς ἐν τῷ περὶ Χίου φησὶν ὅτι ᾽εὔρουν ὁ μάντις Παλαμήδης ἐμαντεύσατο πλοῦν ἔσεσθαι τοῖς Ἕλλησι πίνουσιν τρεῖς πρὸς ἕνα κυάθους.᾽ οἱ δ’ ἐπιτεταμένως χρώμενοι τῷ ποτῷ δύο οἴνου ἔπινον πρὸς πέντε ὕδατος. Νικοχάρης γοῦν ἐν Ἀμυμώνῃ πρὸς τοὔνομα παίζων ἔφη· Οἰνόμαος οὗτος, χαῖρε πέντε καὶ δύο· κἀγώ τε καὶ σὺ συμπόται γενοίμεθα. τὰ παραπλήσια εἴρηκε καὶ ἐν Λημνίαις. Ἀμειψίας δ’ ἐν Ἀποκοτταβίζουσιν ἐγὼ δὲ Διόνυσος πᾶσιν ὑμῖν εἰμὶ πέντε καὶ δύο. Εὔπολις Αἰξί· Διόνυσε, χαῖρε· μή τι πέντε καὶ δύο; Ἕρμιππος Θεοῖς· ἔπειθ’ ὅταν πινώμεθ’ ἢ διψώμεθα, εὐχόμεθα πρὸς τοῦτ’ ᾽ οἶνος, ὦ κέρας, γενοῦ κἀς τοῦ καπήλου ᾽γὼ φέρω παίζων ἅμα, κεὐθὺς γεγένηται τοῦτο πέντε καὶ δύο.

[¶6] But in Anacreon we find one measure of wine to two of water spoken of—
Come, my boy, and bring to me
Such a cup as I may drink
At one easy draught: pour in
Ten cyathi of water pure,
And five of richest Chian wine;
That I may drink, from fear removed,
And free from drunken insolence.
And going on presently, he calls the drinking of unmixed wine, a Scythian draught—
Come hither, now, and let us not
Give way to vulgar shouts and noise,
Indulging in the Scythian draughts
While o'er our wine; but let us drink,
Singing well-omen'd, pious hymns.
And the Lacedæmonians, according to the statement of Herodotus, in his sixth book, say that Cleomenes the king, having lived among the Scythians, and got the habit of drinking unmixed wine, became perfectly mad from his habit of drunkenness. And the Lacedæmonians themselves, when they take it into their heads to drink hard, say that they are Episcythising. Accordingly, Chamæleon of Heraclea, in his book on Drunkenness, writes thus concerning them:—“Since the Lacedæmonians say also, that Cleomenes the Spartan became ma d from having lived among the Scythians, and there learnt to drink unmixed wine; on which account, when they take a fancy to drink unmixed wine they desire their slaves to pour out in the Scythian fashion.” And Achæus, in his Aethon, a satyric drama, represents the Satyrs as indignant at being compelled to drink their wine watered, and as saying—
Was the whole Achelous in this wine?
But even then this race would not cease drinking,
For this is all a Scythian's happiness. But the habit of pouring libations of pure wine, as Theophrastus says, in his treatise on Drinking, was not ancient; but originally libations were what is given to the Gods, and the cottabus, what was devoted to the object of one's love. For men practised throwing the cottabus with great care, it being originally a Sicilian sport, as Anacreon - the Teian says—
Throwing, with his well-bent arm
The Sicilian cottabus.
On which account those songs of the ancient poets, which are called scolia, are full of mention of the cottabus. I mean, for instance, such a scolion as Pindar composed—
And rightly I adore the Graces,
Nymphs of Venus and of Love,
While drinking with a loving heart
This sounding cottabus I pour
To Agathon, my heart's delight.
And they also consecrated to those of their friends who were dead, all that portion of their victuals which fell from their tables. On which account Euripides says of Sthenoboea, when she thinks that Bellerophon is dead—
Nothing escaped her from her hand which fell,
But in a moment she did couple it
With the loved name of the Corinthian stranger. But the ancients were not in the habit of getting drunk. But Pittacus recommended Periander of Priene not to get drunk, nor to become too much addicted to feasting, “so that,” says he, “it may not be discovered what sort of a person you really are, and that you are not what you pretend to be.” —
For brass may be a mirror for the face,—
Wine for the mind.
On which account they were wise men who invited the proverb, “Wine has no rudder.” Accordingly, Xenophon the son of Gryllus, (when once at the table of Dionysius the tyrant of Sicily, the cupbearer was compelling the guests to drink,) addressed the tyrant himself by name, and said, “Why, O Dionysius, does not also the confectioner, who is a skilful man in his way, and one who understands a great many different recipes for dressing things, compel us also, when we are at a banquet, to eat even when we do not wish to; but why, on the contrary, does he spread the table for us in an orderly manner, in silence?” And Sophocles, in one of his Satyric dramas, says—
To be compell'd to drink is quite as hard
As to be forced to bear with thirst.
From which also is derived the saying—
Wine makes an old man dance against his will.
And Sthenelus the poet said very well—
Wine can bring e'en the wise to acts of folly.
And Phocylides says—
It should be a rule for all wine-bibbing people
Not to let the jug limp round the board like a cripple,
But gaily to chat while enjoying their tipple:
and to this day this custom prevails among some of the Greeks. But since they have begun to be luxurious and have got effeminate they have given up their chairs and taken to couches; and having taken indolence and laziness for their allies, they have indulged in drinking in an immoderate and disorderly manner; the very way in which the tables were laid contributing, as I imagine, to luxury.

> Greek: παρὰ δὲ Ἀνακρέοντι εἷς οἴνου πρὸς δύο ὕδατος· ἄγε δὴ φέρ’ ἡμίν, ὦ παῖ, κελέβην, ὅκως ἄμυστιν προπίω, τὰ μὲν δέκ’ ἐγχέας ὕδατος, τὰ πέντε δ’ οἴνου κυάθους, ὡς ἀνυβρίστως ἀνὰ δηὖτε βασσαρήσω. καὶ προελθὼν τὴν ἀκρατοποσίαν Σκυθικὴν καλεῖ πόσιν ἄγε δηὖτε, μηκέθ’ οὕτω πατάγῳ τε κἀλαλητῷ Σκυθικὴν πόσιν παρ’ οἴνῳ μελετῶμεν, ἀλλὰ καλοῖσ᾽ ὑποπίνοντες ἐν ὕμνοις. καὶ Λακεδαιμόνιοι δ᾽, ὥς φησιν Ἡρόδοτος ἐν τῇ ἕκτῃ, Κλεομένη τὸν βασιλέα Σκύθαις ὁμιλήσαντα καὶ ἀκρατοπότην γενόμενον ἐκ τῆς μέθης φασὶ μανῆναι. καὶ αὐτοὶ δ’ οἱ Λάκωνες ὅταν βούλωνται ἀκρατέστερον πίνειν, ἐπισκυθίσαι λέγουσι. χαμαιλέων γοῦν ὁ Ἡρακλεώτης ἐν τῷ περὶ μέθης περὶ τούτων οὕτως γράφει· ἐπεὶ καὶ Κλεομένη τὸν Σπαρτιάτην φασὶν οἱ Λάκωνες μανῆναι διὰ τὸ Σκύθαις ὁμιλήσαντα μαθεῖν ἀκρατοποτεῖν. ὅθεν ὅταν βούλωνται πιεῖν ἀκρατέστερον, ἐπισκύθισον λέγουσιν.᾽ Ἀχαιὸς δ’ ἐν Αἴθωνι σατυρικῷ τοὺς σατύρους ποιεῖ δυσχεραίνοντας ἐπὶ τῷ ὑδαρῆ πίνειν καὶ λέγοντας· μῶν Ἁχελῷος ἦν κεκραμένος πολύς; β. ἀλλ’ οὐδὲ λεῖξαι τοῦδε τῷ γένει θέμις. α. καλῶς μὲν οὖν ἄγειν … Σκύθῃ πιεῖν. ἦσαν δ’ αἱ τῶν ἀκροατῶν ἐπιχύσεις, ὥς φησι Θεόφραστος ἐν τῷ περὶ μέθης, οὐ παλαιαί· ἀλλ’ ἦν ἀπ’ ἀρχῆς τὸ μὲν σπένδειν ἀποδεδομένον τοῖς θεοῖς, ὁ δὲ κότταβος τοῖς ἐρωμένοις. ἐχρῶντο γὰρ ἐπιμελῶς τῷ κοτταβίζειν ὄντος τοῦ παιγνίου Σικελικοῦ, καθάπερ καὶ Ἀνακρέων ὁ Τήιος πεποίηκε· Σικελὸν κότταβον ἀγκύλῃ λατάζων. διὸ καὶ τὰ σκολιὰ καλούμενα μέλη τῶν ἀρχαίων ποιητῶν πλήρη ἐστί· λέγω δ’ οἷον καὶ Πίνδαρος πεποίηκε χάριτάς τ’ ι Ἀφροδισίων ἐρώτων, ὄφρα σὺν Χειμάρῳ τε μεθύω Ἀγάθωνι τ’ ἰάλω κότταβον. τοῖς δὲ τετελευτηκόσι τῶν φίλων ἀπένεμον τὰ πίπτοντα τῆς τροφῆς ἀπὸ τῶν τραπεζῶν διὸ καὶ Εὐριπίδης περὶ τῆς Σθενεβοίας φησίν, ἐπειδὴ νομίζει τὸν Βελλεροφόντην τεθνάναι· πεσὸν δέ νιν λέληθεν οὐδὲν ἐκ χερός, ἀλλ’ εὐθὺς αὐδᾷ ᾽ τῷ Κορινθίῳ ξένῳ.᾽ οὐκ ἐμέθυον δ’ οἱ πάλαι, ἀλλὰ καὶ Πιττακὸς Περιάνδρῳ τῷ Κορινθίῳ παρῄνει μὴ μεθύσκεσθαι μηδὲ κωμάζειν, ἵν᾽, ἔφη, μὴ γνωσθῇς οἷος ὢν τυγχάνεις, ἀλλ’ οὐχ οἷος προσποιῇ. κάτοπτρον γὰρ εἴδους χαλκός ἐστ᾽, οἶνος δὲ νοῦ. διὸ καὶ καλῶς οἱ παροιμιαζόμενοι λέγουσι τὸν οἶνον οὐκ ἔχειν πηδάλια. Ξενοφῶν γοῦν ὁ Γρύλλου παρὰ Διονυσίῳ ποτὲ τῷ Σικελιώτῃ πίνειν ἀναγκάζοντος τοῦ οἰνοχόου προσαγορεύσας ὀνομαστὶ τὸν τύραννον ᾽ τί δή ἔφη, ᾽ὦ Διονύσιε, οὐχὶ καὶ ὁ ὀψοποιὸς ἀγαθὸς ὢν καὶ ποικίλος ἀναγκάζει ἡμᾶς εὐωχουμένους ἐσθίειν καὶ μὴ βουλομένους, ἀλλὰ κοσμίως ἡμῖν παρατίθησι τὴν τράπεζαν σιγῶν;ι καὶ ὁ Σοφοκλῆς δὲ ἐν σατυρικῷ φησιν ὡς ἄρα τὸ πρὸς βίαν πίνειν ἴσον πέφυκε τῷ διψῆν κακόν. ὅθεν εἴρηται καὶ τὸ οἶνος ἄνωγε γέροντα καὶ οὐκ ἐθέλοντα χορεύειν. Σθένελός τε ὁ ποιητὴς οὐ κακῶς εἴρηκεν οἶνος καὶ φρονέοντας ἐς ἀφροσύνας ἀναβάλλει. ὁ δὲ Φωκυλίδης ἔφη· χρὴ δ’ ἐν συμποσίῳ κυλίκων περινισομενάων ἡδέα κωτίλλοντα καθήμενον οἰνοποτάζειν. ἔτι δὲ καὶ νῦν τοῦτο παραμένει· παρ’ ἐνίοις τῶν Ἑλλήνων. ἐπεὶ δὲ τρυφᾶν ἤρξαντο καὶ χλιδῶσι, κατερρύησαν ἀπὸ τῶν δίφρων ἐπὶ τὰς κλίνας καὶ λαβόντες σύμμαχον τὴν ἀνάπαυσιν καὶ ῥᾳστώνην ἀνειμένως ἤδη καὶ ἀτάκτως ἐχρῶντο τῇ μέθῃ, ὁδηγούσης οἶμαι τῆς παρασκευῆς εἰς τὰς ἡδονάς.

[¶7] And it is on this account that Hesiod, in his Eoæ, has said—
What joys and also what exceeding pains
Has Bacchus given to mortal men who drink,
Indulging in excess: for to such men
Wine is an insolent master, binding fast'
Their feet and hands, their tongues and intellects,
With chains unspeakable, unnoticeable;
And tender sleep loves on their eyes to fall.
And Theognis says—
I come like wine, the sweetest drink of men,—
I am not sober, nor yet very drunk;
But he who goes to great excess in drink
Is no more master of his mind or senses;
Then he talks unintelligible nonsense,
Which seems to sober men a shameful thing;
But he, when drunk, is not ashamed of anything,
E'en though at other times a modest man
And gentle-minded. Mind you this, my friend,
And don't indulge in drinking to excess,
But rise from table ere the wine begins
To take effect; nor let your appetite
Reduce you to become its daily slave.
But Anacharsis the philosopher, wishing to exhibit the power of the vine to the king of the Scythians, and showing him some of its branches, said that if the Greeks did not prune it every year it would by this time have reached to Scythia. But those men do not act wisely who represent and describe Bacchus in their statues or pictures, and who also lead him through the middle of the market-place on a waggon, as if he were drunk; for, by so doing, they show the beholders that wine is stronger than the god. And I do not think that even a good and wise man could stand this. And if they have represented him in this state because he first showed us the use of wine, it is plain that for the same reason they should always represent Ceres as reaping corn or eating bread. And I should say that Aeschylus himself erred in this particular; for he was the first person (and not Euripides, as some people say,) who introduced the appearance of drunken people into a tragedy. For in his Cabiri he introduces Jason drunk. But the fact is, that the practices which the tragedian himself used to indulge in, he attributed to his heroes: at all events he used to write his tragedies when he was drunk; on which account Sophocles used to reproach him, and say to him, “O Aeschylus, even if you do what you ought, at all events you do so without knowing it;” as Chamæleon tells us, in his treatise on Aeschylus. And they are ignorant people who say that Epiharmus was the first person who introduced a drunken man on the stage, and after him Crates, in his Neighbours. And Alcæus the lyric poet, and Aristophanes the comic poet, used o write their poems when they were drunk. And many other men have fought with great gallantry in war when they were drunk. But among the Epizephyrian Locrians, if any one drank untempered wine, except by the express command of his physician for the sake of his health, he was liable to be punished with death, in accordance with a law to that effect passed by Zalericus. And among the people of Massilia there was a law that the women should drink water only. And Theophrastus says, that to this day that is the law at Miletus. And among the Romans no slave ever drank wine, nor any free woman, nor any youth born of free parents till he was thirty years of age. And Anacreon is very ridiculous for having referred all his poems to the subject of drunkenness; for, owing to this, he is found fault with as having in his poems wholly abandoned himself to effeminacy and luxury, as the multitude are not aware that while he wrote he was a sober and virtuous man, who pretended to be a drunkard, when there was no necessity at all for his doing so. And men who are ignorant of the power of wine, say that Bacchus is the cause of madness to men; in saying which they abuse wine in a very senseless manner. On which account Melanippides says—
All men have detested water
Who did not before have wine;
And though some have enjoy'd their cups,
Others have turn'd to ravings wild.
And Aristotle, in his treatise on Drinking, says, “If the wine be moderately boiled, then when it is drunk, it is less pt to intoxicate; for, as some of its power has been boiled away, it has become weaker.” And he also says, "Old men become drunk more quickly on account of the small quantity of natural warmth which there is in them, and also of the weak ness of what there is. And again, those who are very young get drunk very quickly, on account of the great quantity of natural warmth that there is in them; for, in consequence, they are easily subdued by the warmth proceeding from the wine which is added to their natural warmth. And some of the brute beasts are also capable of becoming intoxicated; such as pigs when they are filled with the husks of pressed grapes; and the whole race of crows, and of dogs, when they have eaten of the herb called cenussa: and the monkey and the elephant get intoxicated if they drink wine; on which account they hunt monkeys and crows when the former have been made drunk with wine, and the latter with œnussa.
But to drink unceasingly—
as Crobylus says, in his Woman who deserted her Husband—
Can have
No pleasure in it, surely; how should it,
When it deprives a living man of power
To think as he should think? and yet is thought
The greatest blessing that is given to man.
And Alexis, in the revised edition of his Phrygian, says—
If now men only did their headaches get
Before they get so drunk, I'm sure that no one
Would ever drink more than a moderate quantity:
But now we hope t' escape the penalty
Of our intemperance, and so discard
Restraint, and drink unmixed cups of wine.
And Aristotle says, that the wine called the Samagorean wine was so strong that more than forty men were made drunk with a pint and a half of it after it had been mixed with water.

> Greek: διὸ καὶ Ἡσίοδος ἐν ταῖς Ἠοίαις εἶπεν οἷα Διώνυσος δῶκ’ ἀνδράσι χάρμα καὶ ἄχθος, ὅστις ἄδην πίνῃ, οἶνος δέ οἱ ἔπλετο μάργος, σὺν δὲ πόδας χεῖράς τε δέει γλῶσσάν τε νόον τε δεσμοῖς ἀφράστοισι· φιλεῖ δὲ ἑ μαλθακὸς ὕπνος. καὶ Θέογνις δέ φησιν ἥξω δ’ ὡς οἶνος χαριέστατος ἀνδρὶ πεπόσθαι, οὔτε τι νήφων εἴμ’ οὔτε λίαν μεθύων. ὃς δ’ ἂν ὑπερβάλλῃ πόσιος μέτρον, οὐκ ἔτ’ ἐκεῖνος τῆς αὑτοῦ γλώσσης καρτερὸς οὐδὲ νόου· μυθεῖται δ’ ἀπάλαμνα τὰ νήφοσι γίγνεται αἰσχρά· αἰδεῖται δ’ ἔρδων οὐδὲν ὅταν μεθύῃ, τὸ πρὶν ἐὼν σώφρων τε καὶ ἤπιος, ἀλλὰ σὺ ταῦτα γινώσκων μὴ πῖν’ οἶνον ὑπερβολάδην, πρὶν μεθύειν ἄρξῃ δ᾽, ἀπανίστασο—μή σε βιάσθω γαστήρ, ὥστε κακὸν λάτριν ἐφημέριον. Ἀνάχαρσίς τε ὁ σοφὸς ἐπιδεικνύμενος τὴν τῆς ἀμπέλου δύναμιν τῷ τῶν Σκυθῶν βασιλεῖ καὶ τὰ κλήματα αὐτῆς δεικνὺς ἔλεγεν ὡς εἰ μὴ καθ’ ἕκαστον ἔτος ἔτεμνον οἱ Ἕλληνες τὴν ἄμπελον, ἤδη κἂν ἐν Σκύθαις ἦν. οὐ καλῶς δὲ οἱ πλάττοντες καὶ γράφοντες τὸν Διόνυσον, ἔτι τε οἱ ἄγοντες ἐπὶ τῆς ἁμάξης διὰ μέσης τῆς ἀγορᾶς οἰνωμένον. ἐπιδείκνυνται γὰρ τοῖς θεαταῖς ὅτι καὶ τοῦ θεοῦ κρείττων ἐστὶν ὁ οἶνος. καίτοι γ’ οὐδ’ ἄν, οἶμαι, ἄνθρωπος σπουδαῖος τοῦθ’ ὑπομείνειεν. εἰ δ’ ὅτι κατέδειξεν ἡμῖν τὸν οἶνον, διὰ τοῦτο ποιοῦσιν αὐτὸν οὕτως διακείμενον, δῆλον ὅτι καὶ τὴν Δήμητρα θερίζουσαν ἢ ἐσθίουσαν ποιήσουσιν. ἐπεὶ καὶ τὸν Αἰσχύλον ἐγὼ φαίην ἂν τοῦτο διαμαρτάνειν πρῶτος γὰρ ἐκεῖνος καὶ οὐχ, ὡς ἔνιοί φασιν, Εὐριπίδης παρήγαγε τὴν τῶν μεθυόντων ὄψιν εἰς τραγῳδίαν. ἐν γὰρ τοῖς Καβίροις εἰσάγει τοὺς περὶ τὸν Ἰάσονα μεθύοντας. ἃ δ’ αὐτὸς ὁ τραγῳδιοποιὸς ἐποίει ταῦτα τοῖς ἥρωσι περιέθηκε· μεθύων γοῦν ἔγραφε τὰς τραγῳδίας, διὸ καὶ Σοφοκλῆς αὐτῷ μεμφόμενος ἔλεγεν ὅτι ᾽ ὦ Αἰσχύλε, εἰ καὶ τὰ δέοντα ποιεῖς, ἀλλ᾽ οὖν οὐκ εἰδώς γε ποιεῖς ὡς ἱστορεῖ Χαμαιλέων ἐν τῷ περὶ Αἰσχύλου. ἀγνοοῦσί τε οἱ λέγοντες πρῶτον Ἐπίχαρμον ἐπὶ τὴν σκηνὴν παραγαγεῖν μεθύοντα, μεθ’ ὃν Κράτητα ἐν Γείτοσι. καὶ Ἀλκαῖος δὲ ὁ μελοποιὸς καὶ Ἀριστοφάνης ὁ κωμῳδιοποιὸς μεθύοντες ἔγραφον τὰ ποιήματα, πολλοὶ δὲ καὶ ἄλλοι μεθυσκόμενοι λαμπρότερον ἐν τῷ πολέμῳ ἠγωνίσαντο. παρὰ δὲ Λοκροῖς τοῖς Ἐπιζεφυρίοις εἴ τις ἄκρατον ἔπιε μὴ προστάξαντος ἰατροῦ θεραπείας ἕνεκα, θάνατος ἦν ἡ ζημία Ζαλεύκου τὸν νόμον θέντος. παρὰ δὲ Μασσαλιήταις ἄλλος νόμος τὰς γυναῖκας ὑδροποτεῖν. ἐν δὲ Μιλήτῳ ἔτι καὶ νῦν φησι Θεόφραστος τοῦτ’ εἶναι τὸ νόμιμον. παρὰ δὲ Ῥωμαίοις οὔτε οἰκέτης οἶνον ἔπινεν οὔτε γυνὴ ἐλευθέρα οὔτε τῶν ἐλευθέρων οἱ ἔφηβοι μέχρι τριάκοντα ἐτῶν. ἄτοπος δὲ ὁ Ἀνακρέων ὁ πᾶσαν αὑτοῦ τὴν ποίησιν ἐξαρτήσας μέθης, τῇ γὰρ μαλακίᾳ καὶ τῇ τρυφῇ ἐπιδοὺς ἑαυτὸν ἐν τοῖς ποιήμασι διαβέβληται, οὐκ εἰδότων τῶν πολλῶν ὅτι νήφων ἐν τῷ γράφειν καὶ ἀγαθὸς ὢν προσποιεῖται μεθύειν οὐκ οὔσης ἀνάγκης. οἱ δὲ ἀγνοοῦντες τὴν τοῦ οἴνου δύναμιν τὸν Διόνυσον φάσκουσιν μανιῶν εἶναι αἴτιον τοῖς ἀνθρώποις, βλασφημοῦντες οὐ μετρίως. ὅθεν ὁ Μελανιππίδης ἔφη· πάντες δ’ ἀπεστύγεον ὕδωρ, τὸ πρὶν ἐόντες ἀίδριες οἴνου. τάχα δὴ τάχα τοὶ μὲν οὖν ἀπωλλύοντο, τοὶ δὲ παράπληκτον χέον ὀμφάν. Ἀριστοτέλης δ’ ἐν τῷ περὶ μέθης φησίν· ᾽ εἰ ὁ οἶνος μετρίως ἀφεψηθείη, πινόμενος ἧττον μεθύσκει τὴν γὰρ δύναμιν ἀφεψηθέντος αὐτοῦ ἀσθενεστέραν γίγνεσθαι· μεθύσκονταί τε, φησίν, οἱ γεραίτεροι τάχιστα δι’ ὀλιγότητα καὶ ἀσθένειαν τοῦ περὶ αὐτοὺς ἐνυπάρχοντος φύσει θερμοῦ, καὶ οἱ παντελῶς δὲ νέοι τάχιον μεθύσκονται διὰ τὸ πλῆθος τοῦ ἐνυπάρχοντος θερμοῦ τῷ γὰρ ἐκ τοῦ οἴνου προσγινομένῳ κρατοῦνται ῥᾳδίως. μεθύσκονται δὲ κἀν τοῖς ἀλόγοις ζῴοις ὕες μὲν σταφυλῆς στεμφύλων χορτασθέντες καὶ τὸ τῶν κοράκων καὶ τῶν κυνῶν γένος τὴν οἰνοῦτταν καλουμένην φαγόντα βοτάνην, πίθηκος δὲ καὶ ἐλέφας πιόντες οἶνον. διὸ καὶ τὰς θήρας ποιοῦνται τῶν πιθήκων καὶ τῶν κοράκων μεθυσθέντων, τῶν μὲν οἴνῳ, τῶν δὲ τῇ οἰνούττῃ.᾽ τὸ δ’ ἐνδελεχῶς μεθύειν, φησὶ Κρώβυλος ἐν Ἀπολιπούσῃ, τίν’ ἡδονὴν ἔχει, ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν, ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις; καὶ Ἄλεξις δὲ ἐν τῇ τοῦ Φρυγίου διασκευῇ φησιν εἰ τοῦ μεθύσκεσθαι πρότερον τὸ κραιπαλᾶν παρεγίνεθ’ ἡμῖν, οὐδ’ ἂν εἷς οἶνόν ποτε προσίετο πλείω τοῦ μετρίου, νυνὶ δὲ τὴν τιμωρίαν οὐ προσδοκῶντες τῆς μέθης ἥξειν προχείρως τοὺς ἀκράτους πίνομεν. τὸν δὲ Σαμαγόρειον οἶνον καλούμενόν φησιν ὁ Ἀριστοτέλης ἀπὸ τριῶν κοτυλῶν κερασθεισῶν μεθύσκειν ὑπὲρ τεσσαράκοντα ἄνδρας.

[¶8] Democritus having said this, and having drunk, said,— Now if any one can gainsay any of these statements let him come forward: and then he shall be told, as Evenus says—
That may be your opinion; this is mine.
But I, since I have now made this digression about the mix- tures of the ancients, will resume the thread of my original discourse where I let it drop; considering what was said by Alcæus the lyric poet. For he speaks, somewhere or other, in this way—
Pour out, in just proportion, one and two.
For in these words some people do not think that he is alluding to the mixture of wine and water at all; but that, being a moderate and temperate man, he would not drink more than one cyathus of pure wine, or perhaps, at the most, two. And this is the interpretation given to the passage by Chameleon of Pontus, who was ignorant how fond of wine Alcæus had been. For this poet will be found to have been in the habit of drinking at every season and in every imaginable condition of affairs. In winter he speaks thus—
Now the storm begins to lower,
And Jove descends in heavy snow,
And streams of water stand congeal'd
In cruel ice: let's drive away
The wintry cold, and heap up fire,
And mingle with unsparing hand
The honied cup, and wreathe our brows
With fragrant garlands of the season.
And in summer, he writes—
Now it behoves a man to soak his lungs
In most cool wine; for the fierce dogstar rages,
And all things thirst with the excessive heat.
And in spring he says—
Now does the flowery spring return,
And shed its gifts all o'er the land;
and he continues—
Come then, my boy, and quickly pour
A cup of luscious Lesbian wine.
And in his misfortunes he sings—
One must not give one's thoughts up wholly
To evil fortune; for by grieving
We shall not do ourselves much good.
Come to me, Bacchus; you are ever
The best of remedies, who bring
Us wine and joyous drunkenness.
And in his hours of joy he says—
Now is the time to get well drunk,
Now e'en in spite of self to drink,
Since Myrsilus is dead at last.
And, giving some general advice, he says—
Never plant any tree before the vine. How, then, could a man who was so very devoted to drinking be a sober man, and be content with one or two cups of wine? At all events, his very poem, says Seleucus, testifies against those people who receive the line in this sense. For he says, in the whole passage—
Let us now drink,—why put we out the light?
Our day is but a finger: bring large cups,
Fili'd with the purple juice of various grapes;
For the great son of Semele and Jove
Gave wine to men to drive away their cares.
Pour on, in just proportion, one and two,
And let one goblet chase another quickly
Out of my head.
In which words he plainly enough intimates that his meaning is, that one cup of wine is to be mixed with two of water.

> Greek: ταῦτ’ εἰπὼν ὁ Δημόκριτος καὶ πιὼν ἔφη· τούτοις εἴ τις ἀντιλέγειν ἔχει, παρίτω. ἀκούσεται γὰρ κατὰ τὸν Εὔηνον σοὶ μὲν ταῦτα δοκοῦντ’ ἔστω, ἐμοὶ δὲ τάδε. ἐγὼ δ’ ἐπεὶ παρεξέβην περὶ τῶν ἀρχαίων κράσεων διαλεγόμενος, ἐπαναλήψομαι τὸν λόγον τὰ ὑπὸ Ἀλκαίου τοῦ μελοποιοῦ λεχθέντα ἐπὶ νοῦν βαλλόμενος φησὶ γάρ που οὗτος· ἔγχεε κέρναις ἕνα καὶ δύο. ἐν τούτοις γάρ τινες οὐ τὴν κρᾶσιν οἴονται λέγειν αὐτόν, ἀλλὰ σωφρονικὸν ὄντα καθ’ ἕνα κύαθον ἄκρατον πίνειν καὶ πάλιν κατὰ δύο. τοῦτο δὲ ὁ Ποντικὸς Χαμαιλέων ἐκδέδεκται τῆς Ἀλκαίου φιλοινίας ἀπείρως ἔχων. κατὰ γὰρ πᾶσαν ὥραν καὶ πᾶσαν περίστασιν πίνων ὁ ποιητὴς οὗτος εὑρίσκεται· χειμῶνος μὲν ἐν τούτοις· ὕει μὲν ὁ Ζεύς, ἐκ δ’ ὀρανῶ μέγας χειμών, πεπάγασιν δ’ ὑδάτων ῥοαί.. ᾽. κάββαλλε τὸν χειμῶν᾽, ἐπὶ μὲν τιθεὶς πῦρ, ἐν δὲ κέρναις οἶνον ἀφειδέως μελιχρόν, αὐτὰρ ἀμφὶ κόρσᾳ μαλθακὸν ἀμφιβαλὼν γνόφαλλον. θέρους δέ· τέγγε πνεύμονας οἴνῳ· τὸ γὰρ ἄστρον περιτέλλεται· ἁ δ’ ὥρα χαλεπά, πάντα δὲ δίψαισ’ ὑπὸ καύματος. τοῦ δ’ ἔαρος· ἦρος ἀνθεμόεντος ἐπάιον ἐρχομένοιο. καὶ προελθών· ἐν δὲ κέρνατε τῶ μελιαδέος ὅττι τάχιστα κρατῆρα. ἐν δὲ τοῖς συμπτώμασιν· οὐ χρὴ κακοῖσι θυμὸν ἐπιτρέπην. προκόψομεν γὰρ οὐδὲν ἀσάμενοι, ὦ Βυκχί· φάρμακον δ’ ἄριστον οἶνον ἐνεικαμένοις μεθύσθην. ἐν δὲ ταῖς εὐφρόναις· νῦν χρὴ μεθύσθην καί τινα πρὸς βίαν πώνην, ἐπειδὴ κάτθανε Μυρσίλος. καὶ καθόλου δὲ συμβουλεύων φησὶν μηδὲν ἄλλο φυτεύσῃς πρότερον δένδριον ἀμπέλω. πῶς οὖν ἔμελλεν ὁ ἐπὶ τοσοῦτον φιλοπότης νηφάλιος εἶναι καὶ καθ’ ἕνα καὶ δύο κυάθους πίνειν; αὐτὸ γοῦν τὸ ποιημάτιον, φησὶ Σέλευκος, ἀντιμαρτυρεῖ τοῖς οὕτως ἐκδεχομένοις. φησὶ γάρ· πίνωμεν· τί τὰ λύχν’ ὀμμένομεν; δάκτυλος ἁμέρα. κὰδ δ’ ἄειρε κυλίχναις μεγάλαις, ἄιτα, ποικίλαις· οἶνον γὰρ Σεμέλας καὶ Διὸς υἱὸς λαθικαδέα ἀνθρώποισιν ἔδωκ᾽. ἔγχεε κέρναις ἕνα καὶ δύο πλέαις κὰκ κεφαλᾶς· ἁ δ’ ἁτέρα τὰν ἁτέραν κύλιξ ὠθήτω, ἕνα πρὸς δύο ῥητῶς κιρνάναι κελεύων.

[¶9] But Anacreon likes his liquors stronger still; as is shown by the verses in which he says—
Let the cup well be clean'd, then let it hold
Five measures water, three of rosy wine.
And Philetærus, in his Tereus, speaks of two measures of water to three of wine. And he speaks thus,—
I seem to have drunk two measures now of water,
And only three of wine.
And Pherecrates, in his Corianno, speaks even of two measures of water to four of wine, and says—
A. Throw that away, my dear; the fellow has
Given you such a watery mixture.
B. Nay rather, 'tis mere water and nought else.
A. What have you done?—in what proportions,
You cursed man, have you this goblet mix'd?
B. I've put two waters only in, my mother.
A. And how much wine?
B. Four parts of wine, I swear.
A. You're fit to serve as cupbearer to the frogs.
And Ephippus, in his Circe, says—
A. You will find it a much more prudent mixture,
To take three parts of one, and four of th' other.
B. That's but a watery mixture, three to four.
A. Would you, then, quite unmix'd your wine prefer?
B. How say you? And Timocles speaks of half and half in his Conisalus,—
And I'll attack you straight with half and half,
And make you tell me all the truth at once.
And Alexis, in his Dorcis, or the Caressing Woman, says—
I drink now cups brimming with love to you,
Mixed in fair proportions, half and half.
And Xenarchus, or Timocles, in his Purple, says—
By Bacchus, how you drink down half and half!
And Sophilus, in his Dagger, says,—
And wine was given in unceasing flow,
Mix'd half and half; and yet, unsatisfied,
They ask'd for larger and for stronger cups.
And Alexis, in his play entitled The Usurer, or Liar, says—
A. Don't give him wine quite drown'd in water, now;—
Dost understand me? Half and half, or nearly:
That's well.
B. A noble drink: where was the land
That raised this noble Bacchus by its flavour,
I think he came from Thasos.
A. Sure 'tis just
That foreigners should foreign wines enjoy,
And that the natives should drink native produce.
And again, in his Supposititious Son, he says—
He drank and never drew his breath, as one
Would quaff rich wine, mix'd half and half with care.
And Menander, in his Brethren—
Some one cried out to mingle eight and twelve,
Till he with rivalry subdued the other (κατέσεισε).
And the verb κατασείω was especially used of those who fell down from drinking, taking its metaphor from the shaking down fruit from the tree. And Alexis, in his Man cut off, says—
He was no master of the feast at all,
But a mere hangman, Chæreas his name;
And when he'd drunk full twenty cups of wine,
Mix'd half and half, he ask'd for more, and stronger.

> Greek: ὁ δ’ Ἀνακρέων ἔτι ζωρότερον ἐν οἷς φησι· καθαρῇ δ’ ἐν κελέβῃ πέντε τε καὶ τρῖς ἀναχείσθω. Φιλέταιρος δ’ ἐν Τηρεῖ δύο ὕδατος πρὸς τρεῖς ἀκράτου, λέγει δὲ οὕτως· πεπωκέναι δοκεῖ τὸν κατὰ δύο καὶ τρεῖς ἀκράτου. Φερεκράτης δ’ ἐν Κοριαννοῖ δύο ὕδατος πρὸς τέσσαρας οἴνου, λέγων ὧδε·
α:
ἄποτος ὦ Γλύκη.
β:
ὑδαρῆ ᾽νέχεέν σοι;
α:
παντάπασι μὲν οὖν ὕδωρ.
β:
τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;
Γλύκη:
δύ’ ὕδατος, ὦ μάμμη.
β:
τί δ’ οἴνου;
Γλύκη:
τέτταρας.
β:
ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σ’ ἔδει.
ἔφιππος δ’ ἐν Κίρκῃ τρεῖς πρὸς τέτταρας· οἶνον πίοις ἂν ἀσφαλέστερον πολὺ ὑδαρῆ. β. μὰ τὴν γῆν, ἀλλὰ τρία καὶ τέτταρα. α. οὕτως ἄκρατον, εἰπέ μοι, πίῃ; β· φής; ἴσον ἴσῳ δὲ Τιμοκλῆς ἐν Κονισάλῳ· πατάξω τ’ ἴσον ἴσῳ ποτηρίοις μεγάλοις ἅπασαν τὴν ἀλήθειαν φράσαι. καὶ Ἄλεξις ἐν Δορκίδι ἢ Ποππυζούσῃ· τρεῖς φιλοτησίας ἐγὼ μεστὰς προπίνω ἴσον ἴσῳ κεκραμένας. καὶ Ξέναρχος ἢ Τιμοκλῆς ἐν Πορφύρᾳ· μὰ τὸν Διόνυσον, ὃν σὺ λάπτεις ἴσον ἴσῳ. Σώφιλος δ’ ἐν Ἐγχειριδίῳ· συνεχὴς ἄκρατος ἐδίδοτ’ ἴσον ἴσῳ. πάλιν τὴν μείζον’ ᾔτουν. Ἄλεξις Τοκιστῇ ἢ Καταψευδομένῳ· μὴ παντελῶς αὐτῷ δίδου ὑδαρῆ, κατανοεῖς; ἴσον ἴσῳ μίγνυ. χτχρ. καλῶς. β. ἡδύ γε τὸ πῶμα. ποδαπὸς ὁ Βρόμιος, Τρύφη; χτχρ. Θάσιος. β. ὅμοιον καὶ δίκαιον τοὺς ξένους πίνειν ξενικόν, τοὺς δ’ ἐγγενεῖς ἐπιχώριον. ἐν δὲ Ὑποβολιμαίῳ· ἀπνευστὶ τ’ ἐκπιὼν ὡς ἄν τις ἥδιστ’ ἴσον ἴσῳ κεκραμένον. Μένανδρος Ἀδελφοῖς· ὀκτώ τις ὑποχεῖν ἀνεβόα καὶ δώδεκα κυάθους, ἕως κατέσεισε φιλοτιμούμενος. κατασείειν δ’ ἔλεγον ἐπὶ τῶν ἐν τοῖς πότοις προπινόντων, τὴν μεταφορὰν λαμβάνοντες ἀπὸ τῶν τοὺς καρποὺς κατασειόντων. Ἄλεξις δ’ ἐν Ἀποκοπτομένῃ· ᾽ οὐ συμποσίαρχος ἦν γάρ, ἀλλὰ δήμιος ὁ Χαιρέας, κυάθους προπίνων εἴκοσιν.