---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 50 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/50/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 50. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/50/"
---

# 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.

## 50. Book X · chapters 58–71

Source: https://scriptura.si/works/athenaeus-deipnosophists/50/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/50/#p-N

[¶0] Plato, in his Phaon, relating how many things happen to women because of wine, says—
Come now, ye women, long ago have I
Pray'd that this wine may thus become your folly;
For you don't think, as the old proverb goes,
That there is any wisdom at a vintner's.
For if you now desire to see Phaon,
You first must all these solemn rites perform.
First, as the nurse of youths, I must receive
A vigorous cheesecake, and a pregnant mealcake,
And sixteen thrushes whole, well smear'd with honey,
Twelve hares, all taken when the moon was full;
But all the other things may be got cheaply.
Now listen. Three half-measures of fine onions;
These for Orthanna. For Conisalus
And his two mates, a plate of myrtleberries,
Pluck'd with the hand: for the great Gods above
Dislike the smell of lamps............... for the dogs and huntsmen.
A drachma for Lordon; for Cybdasus,
Three obols; for the mighty hero Celes,
Some hides and incense. Now if you bring
These things, you'll certainly obtain admittance;
But if you don't, you'll knock in vain, and long
In vain to enter, and get nothing by it.
And Axionicus says, in his Philinna—
Just trust a woman to drink only water.

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

[¶1] And whole nations are mentioned as addicted to drunkenness. Accordingly, Bæton, the measurer of distances for Alexander, in his book which is entitled Stations of the March of Alexander, and Amyntas also, in his Stations, says that the nation of the Tapyri is so fond of wine that they never use any other unguent than that. And Ctesias tells the same story, in his book Concerning the Revenues in Asia. And he says that they are a most just people. And Harmodius of Lepreum, in his treatise on the Laws in force among the people of Phigalea, says that the Phigaleans are addicted to drinking, being neighbours of the Messenians, and being also a people much accustomed to travelling. And Phylarchus, in his sixth book, says that the Byzantians are so exceedingly fond of wine, that they live in the wine-shops and let out their own houses and their wives also to strangers: and that they cannot bear to hear the sound of a trumpet even in their sleep. On which account once, when they were attacked by the enemy, and could not endure the labour of defending their walls, Leonidas, their general, ordered the innkeepers' booths to be erected as tents upon the walls, and even then it was with difficulty that they were stopped from deserting, as Damon tells us, in his book on Byzantium. But Menander, in his play called the Woman carrying the Mysterious sacred Vessels of Minerva, or the Female Flute-player, says—
Byzantium makes all the merchants drunk.
On your account we drank the whole night long,
And right strong wine too, as it seems to me,—
At least I got up with four heads, I think.
And the Argives too are ridiculed by the comic poets as addicted to drunkenness; and so are the Tirynthians by Ephippus, in his Busiris. And he introduces Hercules as saying—
A. For how in the name of all the gods at once,
Do you not know me, the Tirynthian Argive?
That race fights all its battles when 'tis drunk.
B. And that is why they always run away.
And Eubulus, in his Man Glued, says that the Milesians are very insolent when they are drunk. And Polemo, in his treatise on the Inscriptions to be found in Cities, speaking of the Eleans, produces this epigram:—
Elis is always drunk, and always lying:
As is each single house, so is the city.

> Greek: καὶ ὅλα δὲ ἔθνη περὶ μέθας διατρίβοντα μνήμης ἠξίωται. Βαίτων γοῦν ὁ Ἀλεξάνδρου βηματιστὴς ἐν τῷ ἐπιγραφομένῳ Σταθμοὶ τῆς Ἀλεξάνδρου πορείας καὶ Ἀμύντας ἐν τοῖς Σταθμοῖς τὸ τῶν Ταπύρων ἔθνος φησὶν οὕτω φίλοινον εἶναι ὡς καὶ ἀλείμματι ἄλλῳ μηδενὶ χρῆσθαι ἢ τῷ οἴνῳ. τὰ δ’ αὐτὰ ἱστορεῖ καὶ Κτησίας ἐν τῷ περὶ τῶν κατὰ τὴν Ἀσίαν φόρων, οὗτος δὲ καὶ δικαιοτάτους αὐτοὺς λέγει εἶναι. Ἁρμόδιος δὲ ὁ Λεπρεάτης ἐν τῷ περὶ τῶν παρὰ Φιγαλεῦσι νομίμων φιλοπότας φησὶ γενέσθαι Φιγαλεῖς Μεσσηνίοις ἀστυγείτονας ὄντας καὶ ἀποδημεῖν ἐθισθέντας. Φύλαρχος δ’ ἐν ἕκτῃ Βυζαντίους οἰνόφλυγας ὄντας ἐν τοῖς καπηλείοις οἰκεῖν, ἐκμισθώσαντας τοὺς ἑαυτῶν θαλάμους μετὰ τῶν γυναικῶν τοῖς ξένοις, πολεμίας σάλπιγγος οὐδὲ ἐν ὕπνοις ὑπομένοντας ἀκοῦσαι. διὸ καὶ πολεμουμένων ποτὲ αὐτῶν καὶ οὐ προσκαρτερούντων τοῖς τείχεσι Λεωνίδης ὁ στρατηγὸς ἐκέλευσε τὰ καπηλεῖα ἐπὶ τῶν τειχῶν σκηνοπηγεῖν, καὶ μόλις ποτὲ ἐπαύσαντο λιποτακτοῦντες, ὥς φησι Δάμων ἐν τῷ περὶ Βυζαντίου. Μένανδρος δ’ ἐν Ἀρρηφόρῳ ἢ Αὐλητρίδι· πάντας μεθύσους τοὺς ἐμπόρους ποεῖ τὸ Βυζάντιον. ὅλην ἐπίνομεν τὴν νύκτα διὰ σὲ καὶ σφόδρ’ ἄκρατον, μοὶ δοκῶ· ἀνίσταμαι γοῦν τέτταρας κεφαλὰς ἔχων. κωμῳδοῦνται δὲ ὡς μέθυσοι Ἀργεῖοι μὲν καὶ Τιρύνθιοι ὑπὸ Ἐφίππου ἐν Βουσίριδι. ποιεῖ δὲ τὸν Ἡρακλέα λέγοντα· οὐκ οἶσθά μ’ ὄντα, πρὸς θεῶν, Τιρύνθιον Ἀργεῖον; οἳ μεθύοντες αἰεὶ τὰς μάχας πάσας μάχονται. β. τοιγαροῦν φεύγουσ’ ἀεί. Μιλησίους δ’ Εὔβουλος ἐν Κατακολλωμένῳ ὑβριστὰς εἶναί φησι μεθυσθέντας. πολέμων δὲ ἐν τῷ περὶ τῶν κατὰ πόλεις ἐπιγραμμάτων περὶ ᾽ Ἠλείων λέγων παρατίθεται τόδε τὸ ἐπίγραμμα· Ἦλις καὶ μεθύει καὶ ψεύδεται· οἷος ἑκάστου οἶκος, τοιαύτη καὶ συνάπασα πόλις.

[¶2] And Theopompus, in his twenty-second book, speaking of the Chalcidians in Thrace, says: "For they disregarded all the most excellent habits, rushing readily with great eagerness to drinking and laziness, and every sort of intemperance. And all the Thracians are addicted to drinking; on which account Callimachus says—
For he could hardly bear the Thracian way
Of drinking monstrous goblets at one draught;
And always did prefer a smaller cup."
And, in his fiftieth book, Theopompus makes this statement about the Methymnæans: “And they live on the more sumptuous kind of food, lying down and drinking—and never doing anything at all worthy of the expense that they went to. So Cleomenes the tyrant stopped all this; he who also ordered the female pimps, who were accustomed to seduce free-born women, and also three or four of the most nobly born of those who had been induced to prostitute themselves, to be sewn in sacks and thrown into the sea.” And Hermippus, in his account of the Seven Wise Men, says Periander did the same thing. But in the second book of his History of the Exploits of Philip he says, “The Illyrians both eat and drink in a sitting posture; and they take their wives to their entertainments; and it is reckoned a decorous custom for the women to pledge the guests who are present. And they lead home their husbands from their drinking parties; and they all live plainly, and when they drink, they girdle their s stomach with broad girdles, and at first they do so moderately; but when they drink more vehemently, then they keep contracting their belt. And the Ariæans,” says he, “have three hundred thousand slaves whom they call prospelatæ, and who correspond to the Helots; and they get drunk every day, and make large entertainments, and are very intemperate in their eating and drinking. On which account the Celtæ when making war upon them, knowing their intemperance, ordered all the soldiers to prepare as superb a feast as possible in the tent, and to put in the food some medicinal herbs which had the power to gripe and purge the bowels exceedingly. And when this had been done....And so some of them were taken by the Celtæ and put to death, and some threw themselves into the rivers, being unable to endure the pains which they were suffering in their stomachs.”

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

[¶3] Now, after Democritus had uttered all this long uninterrupted discourse, Pontianus said that wine was the metropolis of all these evils; and it was owing to this that drunkenness, and madness, and all sorts of debauchery took place; and that those people who were too much addicted to it were not unappropriately called rowers of cups, by that Dionysius who is surnamed the Brazen, in his Elegies, where he says—
And those who bring their wine in Bacchus' rowing,
Sailors through feasts, and rowers of large cups.
And concerning this class of men, (for it is not extinct,) Alexis, in his Curia, speaking of some one who drunk to excess, says—
This then my son is such in disposition
As you have just beheld him. An Œnopion,
Or Maron, or Capelus, or Timoclees,
For he's a drunkard, nothing more nor less.
And for the other, what can I call him?
A lump of earth, a plough, an earth-born man.
So getting drunk is a bad thing, my good friends; and the same Alexis says, with great cleverness, to those who swallow wine in this way, in his Opora, (and the play is called after a courtesan of that name,)—
Are you then full of such a quantity
Of unmix'd wine, and yet avoid to vomit?
And in his Ring he says—
Is not, then, drunkenness the greatest evil,
And most injurious to the human race?
And in his Steward he says—
For much wine is the cause of many crimes.
And Crobylus, in his Female Deserter, says—
What pleasure, prithee tell me, can there be
In getting always drunk? in, while still living,
Yourself depriving thus of all your senses;
The greatest good which nature e'er has given?
Therefore it is not right to get drunk; for “A city which has been governed by a democracy,” says Plato, in the eighth book of his Polity, “when it has thirsted for freedom, if it meets with bad cupbearers to help it, and if, drinking of the desired draught too deeply, it becomes intoxicated, then punishes its magistrates if they are not very gentle indeed, and if they do not allow it a great deal of licence, blaming them as wicked and oligarchical; and those people who obey the magistrates it insults.” And, in the sixth book of his Laws, he says—“A city ought to be like a well-mixed goblet, in which the wine which is poured in rages; but being restrained by the opposite and sober deity, enters into a good partnership with it, and so produces a good and moderate drink.”

> Greek: τοιαῦτα πολλὰ ἐφεξῆς καταλέξαντος τοῦ Δημοκρίτου ὁ Ποντιανὸς ἔφη πάντων τούτων εἶναι τῶν δεινῶν μητρόπολιν τὸν οἶνον, δι’ ὃν καὶ τὰς μέθας καὶ τὰς μανίας, ἔτι δὲ καὶ τὰς παροινίας γίνεσθαι· οὗ τοὺς ἐκπαθῶς μεταλαμβάνοντας οὐ κακῶς ὁ Χαλκοῦς ἐπικαλούμενος Διονύσιος ἐν τοῖς ἐλεγείοις κυλίκων ἐρέτας ὀνομάζων ἔφη· καί τινες οἶνον ἄγοντες ἐν εἰρεσίᾳ Διονύσου συμποσίου ναῦται καὶ κυλίκων ἐρέται μάρνανται περὶ τοῦδε· τὸ γὰρ φίλον οὐκ ἀπόλωλε. Ἄλεξις δ’ ἐν Κουρίδι περί τινος πλέον πίνοντος διαλεγόμενός φησιν ὁ μὲν οὖν ἐμὸς υἱός, οἷον ὑμεῖς ἀρτίως εἴδετε, τοιοῦτος γέγονεν, Οἰνοπίων τις ἢ Μάρων τις ἢ Κάπηλος ἤ τις Τιμοκλῆς· μεθύει γάρ· οὐδὲν ἕτερον, ὁ δ’ ἕτερος ἂν τύχοιμ’ ὀνομάσας; βῶλος, ἄροτρον, γηγενὴς ἄνθρωπος. χαλεπὸν οὖν ἐστιν, ἄνδρες φίλοι, τὸ μεθύειν καὶ καλῶς πρὸς τοὺς οὕτως λάπτοντας τὸν οἶνον ὁ αὐτὸς Ἄλεξις ἐν Ὀπώρᾳ ἑταίρας δ’ ὄνομα τὸ δρᾶμα ἔχει φησίν οἶνον πολὺν οὐ κεκραμένον σὺ πίνεις μεστὸς ὢν κοὐκ ἐξεμεῖς. κἀν Δακτυλίῳ· εἶτ’ οὐχ ἁπάντων ἐστὶ τὸ μεθύειν κακὸν μέγιστον ἀνθρώποισι καὶ βλαβερώτατον; κἀν Ἐπιτρόπῳ δ’ ἔφη· πολὺς γὰρ οἶνος πόλλ’ ἁμαρτάνειν ποεῖ. κρώβυλὸς τ’ ἐν ᾽ Ἀπολιπούσῃ·· τὸ γὰρ ἐνδελεχῶς μεθύειν τίν’ ἡδονὴν ἔχει; ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν, ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις. οὐ χρὴ οὖν μεθύειν. καὶ γὰρ ὅταν δημοκρατουμένη πόλις, φησὶν ὁ Πλάτων ἐν ηʹ Πολιτείας, ἐλευθερίας διψήσασα κακῶν οἰνοχόων προστατούντων τύχῃ καὶ πορρωτέρω τοῦ δέοντος ἀκράτου αὐτῆς μεθυσθῇ, τοὺς ἄρχοντας δή, ἂν μὴ πάνυ πρᾷοι ὦσι καὶ πολλὴν παρέχωσι τὴν ἐλευθερίαν, κολάζει αἰτιωμένη ὡς μιαρούς τε καὶ ὀλιγαρχικούς, τοὺς δὲ κατηκόους τῶν ἀρχόντων προπηλακίζει. ἐν δὲ τῷ τῶν Νόμων ἕκτῳ φησί· τὴν πόλιν εἶναι δεῖ δίκην κεκραμένην κρατῆρος, οὗ μαινόμενος μὲν ὁ οἶνος ἐγκεχυμένος ζεῖ, κολαζόμενος δὲ ὑπὸ νήφοντος ἑτέρου θεοῦ καλὴν κοινωνίαν λαβὼν ἀγαθὸν πῶμα καὶ μέτριον ἀπεργάζεται.

[¶4] For profligate debauchery is engendered by drunkenness. On which account Antiphanes, in his Arcadia, says—
For it, O father, never can become
A sober man to seek debauchery,
Nor yet to serious cares to give his mind,
When it is rather time to drink and feast.
But he that cherishes superhuman thoughts,
Trusting to small and miserable riches,
Shall at some future time himself discover
That he is only like his fellow-men,
If he looks, like a doctor, at the tokens,
And sees which way his veins go, up or down,
On which the life of mortal man depends.
And, in his Aeolus, mentioning with indignation the evil deeds which those who are great drinkers do, he says—
Macareus, when smitten with unholy love
For one of his own sisters, for a while
Repress'd the evil thought, and check'd himself;
But after some short time he wine admitted
To be his general, under whose sole lead
Audacity takes the place of prudent counsel,
And so by night his purpose he accomplish'd.
And well, therefore, did Aristophanes term wine the milk of Venus, saying—
And wine, the milk of Venus, sweet to drink;
because men, after having drunk too much of it, have often conceived a desire for illicit amours.

> Greek: τὸ γὰρ παροινεῖν ἐκ τοῦ μεθύειν γίνεται· διὸ καὶ Ἀντιφάνης ἐν Ἀρκαδίᾳ φησὶν οὔτε γὰρ νήφοντα δεῖ οὐδαμοῦ, πάτερ, παροινεῖν, οὔτ’ ὅταν πίνειν δέῃ νοῦν ἔχειν. ὅστις δὲ μεῖζον ἢ κατ’ ἄνθρωπον φρονεῖ,.. μικρῷ πεποιθὼς ἀθλίῳ νομίσματι εἰς ἄφοδον ἐλθὼν ὅμοιον πᾶσιν αὑτὸν ὄψεται, ἂν σκοπῇ τὰ τῶν ἰατρῶν τοῦ βίου τεκμήρια τὰς φλέβας θ’ ὅποι φέρονται, τὰς ἄνω καὶ τὰς κάτω τεταμένας, δι’ ὧν ὁ θνητὸς πᾶς κυβερνᾶται βίος. ἐν δὲ Αἰόλῳ διαβάλλων ὅσα δεινὰ πράττουσιν οἱ πλέον πίνοντές φησι· Μακαρεὺς ἔρωτι τῶν ὁμοσπόρων μιᾶς πληγεὶς τέως μὲν ἐπεκράτει τῆς συμφορᾶς κατεῖχέ θ᾽· αὑτόν εἶτα παραλαβών ποτε οἶνον στρατηγόν, ὃς μόνος θνητῶν ἄγει τὴν τόλμαν εἰς τὸ πρόσθε τῆς εὐβουλίας, νύκτωρ ἀναστὰς ἔτυχεν ὧν ἠβούλετο. καλῶς οὖν ἄρα καὶ Ἀριστοφάνης Ἀφροδίτης γάλα τὸν οἶνον ἔφη εἰπών ἡδύς γε πίνειν οἶνος Ἀφροδίτης γάλα, ὃν πολὺν σπῶντες ἔνιοι παρανόμων ἀφροδισίων ὄρεξιν λαμβάνουσιν.

[¶5] But Hegesander the Delphian speaks of some men as ἔξοινοι; by which term he means, overtaken with wine; speaking thus:—
Comeon and Rhodophon being two of the ministers who managed the affairs of Rhodes, were both drunk; and Comeon attacking Rhodophon as a gambler, said—
O you old man, the crew of youthful gamblers
Beyond a doubt are pressing hard upon you.
And Rhodophon reproached him with his passion for women, and with his incontinence, abstaining from no sort of abuse.
And Theopompus, in the sixteenth book of his Histories, speaking of another Rhodian, says—“When Hegesilochus had become perfectly useless, partly from drunkenness and gambling, and when he had utterly lost all credit among the Rhodians, and when instead his whole course of life was found fault with by his own companions and by the rest of the citizens.”....Then he goes on to speak of the oligarchy which he established with his friends, saying—“And they violated a great number of nobly-born women, wives of the first men in the state; and they corrupted no small number of boys and young men; and they carried their profligacy to such a height that they even ventured to play with one another at dice for the free-born women, and they made a bargain which of the nobly-born matrons he who threw the lowest number on the dice should bring to the winner for the purpose of being ravished; allowing no exception at all; but the loser was bound to bring her to the place appointed, in whatever way he could, using persuasion, or even force if that was necessary. And some of the other Rhodians also played at dice in this fashion; but the most frequent and open of all the players in this way was Hegesilochus, who aspired to become the governor of the city.” And Antheas the Lindian, who claimed to be considered a relation of Cleobulus the philosopher, as Philodemus reports, in his treatise on the Sminthians in Rhodes, being an oldish man, and very rich, and being also an accomplished poet, celebrated the festivals in honour of Bacchus all his life, wearing a dress such as is worn by the votaries of Bacchus, and maintaining a troop of fellow-revellers. An he was constantly leading revels both day and night; and he was the first man who invented that. kind of poetry which depends upon compound words, which Asopodorus the Phliasian afterwards employed in his conversational Iambics. And he too used to write comedies and many other pieces in the same style of poetry, which he used to recite to his phallus-bearers.

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

[¶6] When Ulpian had heard all this he said,—Tell me, my good Pontianus, says he, in what author does the word πάροινος occur? And he replied—
You will undo me with your questions..
(as the excellent Agatho says)—.... and your new fashion,
Always talking at an unseasonable time.
But since it is decided that we are to be responsible to you for every word, Antiphanes, in his Lydian, has said—
A Colchian man drunken and quarrelsome (πάροινος).
But you are not yet satisfied about your πάροινοι, and drunkards; nor do you consider that Eumenes the king of Pergamus, the nephew of Philetærus, who had formerly been king of Pergamus, died of drunkenness, as Ctesicles relates, in the third book of his Times. But, however, Perseus, whose power was put down by the Romans, did not die in that way; for he did not imitate his father Philip in anything; for he was not eager about women, nor was he fond of wine; but when at a feast he was not only moderate himself, but all his friends who were with him were so too, as Polybius relates, in his twenty-sixth book. But you, O Ulpian, are a most immoderate drinker yourself (ἀῤῥυθμοπότης), as Timon te Phliasian calls it. For so he called those men who drink a great quantity of unmixed wine, in the second book of his Silli—
Or that great ox-goad, harder than Lycurgus's,
Who smote the ἀῤῥυθμόποται of Bacchus,
And threw their cups and brimming ladles down.
For I do not call you simply ποτικὸς, or fond of drinking; and this last is a word which Alæus has used, in his Ganymede. And that a habit of getting drunk deceives our eyesight, Anacharsis has shown plainly enough, in what he says here he shows that mistaken opinions are taken up by drunken men. For a fellow-drinker of his once, seeing his wife at a banquet, said, “Anacharsis, you have married an ugly woman.” And he replied, “Indeed I think so too, but however now, give me, O boy, a cup of stronger wine, that I may make her out beautiful.” After this Ulpian, pledging one of his companions, said,—But, my dear friend, according to Antiphanes, who says, in his Countryman—
A. Shut now your eyes, and drink it all at once.
B. 'Tis a great undertaking.
A. Not for one
Who has experience in mighty draughts.
Drink then, my friend; and—
A. Let us not always drink
(as the same Antiphanes says, in his Wounded Man,)
Full cups, but let some reason and discussion
Come in between, and some short pretty songs;
Let some sweet strophes sound. There is no work,
Or only one at least, I tell you true,
In which some variation is not pleasant.
B. Give me, then, now at once, I beg you, wine,
Strengthening the limbs (ἀρκεσίγυιον), as says Euripides—
A. Aye, did Euripides use such a word?
B. No doubt—who else?
A. It may have been Philoxenus,
'Tis all the same; my friend, you now convict me,
Or seek to do so, for one syllable.
And he said,—But who has ever used this form πῖθι? And Ulpian replied,—Why, you are all in the dark, my friend, from having drunk such a quantity of wine. You have it in Cratinus, in his Ulysseses,—
Take now this cup, and when you've taken, drink it (πῖθι),
And then ask me my name.
And Antiphanes, in his Mystic, says—
A. Still drink (πῖθι), I bid you.
B. I'll obey you, then,
For certainly a goblet's figure is
A most seductive shape, and fairly worthy
The glory of a festival. We have—
Have not we? (for it is not long ago)—
Drunk out of cruets of vile earthenware.
May the Gods now, my child, give happiness
And all good fortune to the clever workman
For the fair shape that he bestow'd on thee. And Diphilus, in his Bath, says—
Fill the cup full, and hide the mortal part,
The goblet made by man, with godlike wine:
Drink (πῖθι); these are gifts, my father, given us
By the good Jove, who thus protects companionship.
And Ameipsias, in his Sling, says—
When you have stirr'd the sea-hare, take and drink (πῖθι).
And Menander, in his Female Flute-player, says—
Away with you; have you ne'er drunk, O Sosilas?
Drink (πῖθι) now, I beg, for you are wondrous mad.

> Greek: τούτων ἀκούσας ὁ Οὐλπιανὸς ὁ δὲ πάροινος, ἔφη, καλέ μου Ποντιανέ, παρὰ τίνι κεῖται;
καὶ ὃς ἔφη· ἀπολεῖς μ’ ἐρωτῶν ʽ κατὰ τὸν καλὸν Ἀγάθωνα ʼ καὶ σὺ χὠ νέος τρόπος, ἐν οὐ πρέποντι τοῖς λόγοισι χρώμενος. ἐπεὶ δὲ πάντων ἡμᾶς εὐθύνας σοι διδόναι κέκριται, Ἀντιφάνης ἐν Λυδῷ εἴρηκε· Κολχὶς ἄνθρωπος πάροινος. σὺ δὲ παροινῶν καὶ μεθύων οὐδέπω κόρον ἔχεις οὐδ’ ἐπὶ νοῦν λαμβάνεις ὅτι ὑπὸ μέθης ἀπέθανεν Εὐμένης ὁ Περγαμηνὸς ὁ Φιλεταίρου τοῦ Περγάμου βασιλεύσαντος ἀδελφιδοῦς, ὡς ἱστορεῖ Κτησικλῆς ἐν τρίτῳ Χρόνων, ἀλλ’ οὐ Περσεὺς ὁ ὑπὸ Ῥωμαίων καθαιρεθείς· κατ’ οὐδὲν γὰρ τὸν πατέρα Φίλιππον ἐμιμήσατο. οὔτε γὰρ περὶ γυναῖκας ἐσπουδάκει οὔτε φίλοινος ἦν, ἀλλὰ καὶ οὐ μόνον αὐτὸς μέτριον ἔπινε δειπνῶν, ἀλλὰ καὶ οἱ συνόντες αὐτῷ φίλοι, ὡς ἱστορεῖ Πολύβιος ἐν τῇ ἕκτῃ καὶ εἰκοστῇ, σὺ δέ, ὦ Οὐλπιανέ, ἀρρυθμοπότης μὲν εἶ κατὰ τὸν Φλιάσιον Τίμωνα—οὕτως γὰρ ἐκεῖνος ὠνόμασε τοὺς τὸν πολὺν σπῶντας οἶνον ἄκρατον ἐν τῷ δευτέρῳ τῶν Σίλλων ἠὲ βαρὺν βουπλῆγα τομώτερον ἢ Λυκόοργος, ὃς ῥα Διωνύσου ἀρρυθμοπότας ἐπέκοπτεν, ἐκ δὲ ῥυτὰ ῥίπτασκεν ἀπληστοίνους τ’ ἀρυσαίνας οὐ ποτικὸς δέ. ὠνόμασε δὲ ποτικὸν Ἀλκαῖος Γανυμήδει οὕτως … ὅτι δὲ τὸ μεθύειν καὶ τὰς ὄψεις ἡμῶν πλανᾷ σαφῶς ἔδειξεν Ἀνάχαρσις δι’ ὧν εἴρηκε, δηλώσας ὅτι ψευδεῖς δόξαι τοῖς μεθύουσι γίγνονται. συμπότης γάρ τις ἰδὼν αὐτοῦ τὴν γυναῖκα ἐν τῷ συμποσίῳ ἔφη· ` ὦ Ἀνάχαρσι, γυναῖκα γεγάμηκας αἰσχράν.᾽ καὶ ὃς ἔφη πάνυ γε κἀμοὶ δοκεῖ· ι ἀλλά μοι ἔγχεον, ὦ παῖ, ποτήριον ἀκρατέστερον, ὅπως αὐτὴν καλὴν ποιήσω.᾽ μετὰ ταῦτα ὁ Οὐλπιανὸς προπιών τινι τῶν ἑταίρων ἔφη· ἀλλὰ κατὰ τὸν Ἀντιφάνην, ὦ φιλότης, ὃς ἐν Ἀγροίκοις φησὶν ὅλην μύσας ἔκπινε. β. μέγα τὸ φορτίον, α. οὐχ ὅστις αὐτῆς ἐστιν ἐμπείρως ἔχων, πῖθι οὖν, ὦ ἑταῖρε. καὶ μὴ μεστὰς ἀεὶ ἕλκωμεν, ὁ αὐτός φησιν Ἀντιφάνης ἐν τῷ Τραυματίᾳ ἀλλὰ καὶ λογίσκος εἰς μέσον παταξάτω τις καί τι καὶ μελίσκιον, στροφὴ λόγων παρελθέτω τις. ἡδύ τοι ἐστὶν μεταβολὴ παντὸς ἔργου πλὴν ἑνός … παραδίδου δ’ ἑξῆς ἐμοὶ τὸν ἀρκεσίγυιον, ὡς ἔφασκ’ Εὐριπίδης. β. Εὐριπίδης γὰρ τοῦτ’ ἔφασκεν; α. ἀλλὰ τίς; β. Φιλόξενος δήπουθεν. α. οὐδὲν διαφέρει, ὦ ᾽ τάν· ἐλέγχεις μ’ ἕνεκα συλλαβῆς μιᾶς.
καὶ ὃς τὸ δὲ πῖθι τίς εἴρηκεν; ἀπεσκοτώθης, φίλτατε, ἔφη ὁ Οὐλπιανός, σπάσας οἴνου τοσοῦτον, παρὰ Κρατίνῳ ἔχεις ἐν Ὀδυσσεῦσι· τῆ νῦν τόδε πῖθι λαβὼν ἤδη καὶ τοὔνομά μ’ εὐθὺς ἐρώτα. καὶ Ἀντιφάνης ἐν Μύστιδι· σὺ δ’ ἀλλὰ πῖθι. β. τοῦτο μέν σοι πείσομαι· καὶ γὰρ ἐπαγωγόν, ὦ θεοί, τὸ σχῆμά πως τῆς κύλικός ἐστιν ἄξιόν τε τοῦ κλέους τοῦ τῆς ἑορτῆς, οὗ μὲν ἦμεν ἄρτι γὰρ ἐξ ὀξυβαφίων κεραμεῶν ἐπίνομεν· τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ τῷ δημιουργῷ δοῖεν ὃς ἐποίησέ σε, τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα. καὶ Δίφιλος ἐν Βαλανείῳ· ἔγχεον μεστὴν τὸ θνητὸν περικάλυπτε τῷ θεῷ. πῖθι· ταῦτα γὰρ παρ’ ἡμῖν Διὸς ἑταιρείου, πάτερ. Ἀμειψίας Σφενδόνῃ, λαγὸν ταράξας πῖθι τὸν θαλάσσιον. Μένανδρος Αὐλητρίδι· ἐλλέβορον ἤδη πώποτ’ ἔπιες, Σωσία; σω. ἅπαξ. α. πάλιν νυν πῖθι· μαίνει γὰρ κακῶς.

[¶7] And in the future tense of πίνω, we should not read πιοῦμαι, but πιόμαι without the υ, lengthening the ι. And this is the way the future is formed in that line of Homer—
(πιόμεν’ ἐκ βοτάνης) Drank after feeding.
And Aristophanes, in his Knights, says—
He ne'er shall drink (πίεται) of the same cup with me:
and in another place he says—
Thou shalt this day drink (πίει) the most bitter wine;
though this might, perhaps, come from πιοῦμαι. Sometimes, however, they shorten the ι, as Plato does, in his Women Returning from Sacrifice—
Nor he who drinks up (ἐκπίεται) all her property:
and in his Syrphax he says— And ye shall drink (πίεσθε) much water. And Menander uses the word πῖε as a dissyllable, in his Dagger—
A. Drink (πῖε).
B. I will compel this wretch,
This sacrilegious wretch, to drink (πιεῖν) it first:
and the expression τῆ πίε, take and drink, and πῖνε, drink. So do you, my friend, drink; and as Alexis says, in his Twins,—
Pledge you (πρόπιθι) this man, that he may pledge another.
And let it be a cup of comradeship, which Anaceron calls ἐπίστιος. For that great lyric poet says—
And do not chatter like the wave
Of the loud brawling sea, with that
Ever-loquacious Gastrodora,
Drinking the cup ἐπίστιος.
But the name which we give it is ἀνίσων.

> Greek: πίομαι δὲ ἄνευ τοῦ ū λεκτέον, ἐκτείνοντας δὲ τὸ ι. οὕτω γὰρ ἔχει καὶ τὸ Ὁμηρικόν· πιόμεν’ ἐκ βοτάνης. καὶ Ἀριστοφάνης Ἱππεῦσιν οὔποτ’ ἐκ ταὐτοῦ μεθ’ ἡμῶν πίεται ποτηρίου. καὶ ἐν ἄλλοις· πικρότατον οἶνον τήμερον πίει τάχα. ἐνίοτε δὲ καὶ συστέλλουσι τὸ ī, ὡς Πλάτων ἐν Ταῖς ἀφ’ ἱερῶν οὐδ’ ὅστις αὐτῆς ἐκπίεται τὰ χρήματα. καὶ ἐν Σύρφακι· ᾽ καὶ πίεσθ’ ὕδωρ πολύ πίε δὲ δισυλλάβως Μένανδρος ἐν Ἐγχειριδίῳ· πίε. β. πιεῖν ἀναγκάσω τὴν ἱερόσυλον πρῶτα. καὶ ᾽ τῆ πίε· καὶ σὺ οὖν, ὦ ἑταῖρε, κατὰ τὸν Ἄλεξιν, ὃς ἐν Διδύμοις φησί· τούτῳ πρόπιθ᾽, ἵνα καὐτὸς ἄλλῳ καὶ γένηται ἡ παρ’ Ἀνακρέοντι καλουμένη ἐπίστιος. φησὶ γὰρ ὁ μελοποιός· μηδ’ ὥστε κῦμα πόντιον λάλαζε, τῇ πολυκρότῃ σὺν Γαστροδώρῃ καταχύδην πίνουσα τὴν ἐπίστιον. τοῦτο δ’ ἡμεῖς ἀνίσωμά φαμεν.

[¶8] But do not you be afraid to drink; nor will you be in any danger of falling on your hinder parts; for the people who drink what Simonides calls—
Wine, the brave router of all melancholy,
can never suffer such a mischance as that. But as Aristotle says, in his book on Drunkenness, they who have drunk beer, which they call πῖνος, fall on their backs. For he says, “But there is a peculiarity in the effects of the drink made from barley, which they call πῖνος, for they who get drunk on other intoxicating liquors fall on all parts of their body; they fall on the left side, on the right side, on their faces, and on their backs. But it is only those who get drunk on beer who fall on their backs, and lie with their faces upwards.” But the wine which is made of barley is by some called βρύτος, as Sophocles says, in his Triptolemus—
And not to drink the earthy beer (βρύτον).
And Archilochus says—
And she did vomit wine as any Thracian
Might vomit beer (βρύτον), and played the wanton stooping.
And Aeschylus, also, mentions this drink, in his Lycurgus—
And after this he drank his beer (βρύτον), and much
And loudly bragg'd in that most valiant house.
But Hellanicus, in his Origins, says that beer is made also out of roots, and he writes thus:—“But they drink beer (βρύτον) made of roots, as the Thracians drink it made of barley.” And Hecatæus, in the second book of his Description of the World, speaking of the Egyptians, and saying that they are great bread-eaters, adds, “They bruise barley so as to make a drink of it.” And, in his Voyage round Europe, he says that “the Pæonians drink beer made of barley, and a liquor called παραβίη, made of millet and conyza. And they anoint themselves,” adds he, “with oil made of milk.” And this is enough to say on these topics. But in our time dear to the thyrsus-bearers
Is rosy wine, and greatest of all gods
Is Bacchus.
As Ion the Chian says, in his Elegies—
For this is pretext fit for many a song;
The great assemblies of th' united Greeks,
The feasts of kings, do from this gift proceed,
Since first the vine, with hoary bunches laden,
Push'd from beneath the ground its fertile shoots,
Clasping the poplar in its firm embrace,
And from its buds burst forth a numerous race,
Crashing, as one upon the other press'd;
But when the noise has ceased they yield their juice,
Divinest nectar, which to mortal men
Is ever the sole remedy for care,
And common cause of joy and cheerfulness.
Parent of feasts, and laughter, and the dance,
Wine shows the disposition of the good,
And strengthens all their noble qualities.
Hail! then, O Bacchus, president of feasts,
Dear to all men who love the wreathed flowers;
Give us, kind God, an age of happiness,
To drink, and play, and cherish just designs. But Amphis, in his Philadelphi, praising the life of those who are fond of drinking, says:—
For many causes do I think our life,
The life of those who drink, a happy one;
And happier far than yours, whose wisdom all
Lies in a stern and solemn-looking brow.
For that slow prudence which is always busy
In settling small affairs, which with minuteness,
And vain solicitude, keeps hunting trifles,
Fears boldly to advance in things of weight;
But our mind, not too fond of scrutinising
Th' exact result of every trifling measure,
Is ever for prompt deeds of spirit ready.

> Greek: σὺ δὲ πιὼν μὴ φοβηθῇς ὡς εἰς τοὐπίσω μέλλων καταπεσεῖσθαι, τοῦτο γὰρ παθεῖν οὐ δύνανται οἱ τὸν κατὰ Σιμωνίδην πίνοντες· οἶνον ἀμύντορα δυσφροσυνᾶν.` ἀλλ᾽, ὥς φησιν Ἀριστοτέλης ἐν τῷ περὶ μέθης, εἰς τὰ νῶτα καταπίπτουσιν οἱ τὸν κρίθινον πεπωκότες ὃν πῖνον καλοῦσι, λέγων οὕτως· ᾽ πλὴν ἴδιόν τι συμβαίνει περὶ τὰς τῶν κριθῶν, τὸ καλούμενον πῖνον. ὑπὸ μὲν γὰρ τῶν λοιπῶν τε καὶ μεθυστικῶν οἱ μεθυσθέντες ἐπὶ πάντα τὰ μέρη πίπτουσι καὶ γὰρ ἐπὶ τὰ ἀριστερὰ καὶ δεξιὰ καὶ πρηνεῖς καὶ ὕπτιοι, μόνοι δὲ οἱ τῷ πίνῳ μεθυσθέντες εἰς τοὐπίσω καὶ ὕπτιοι κλίνονται ταν δὲ κρίθινον οἶνον καὶ βρῦτόν τινες καλοῦσιν, ὡς Σοφοκλῆς ἐν Τριπτολέμῳ· βρῦτον δὲ τὸν χερσαῖον οὐ φίλον πιεῖν. καὶ Ἀρχίλοχος· ὥσπερ παρ’ αὐλῷ βρῦτον ἢ Θρέιξ ἀνὴρ ἢ Φρὺξ ἔβρυζε· κύβδα δ’ ἦν πονευμένη. μνημονεύει τοῦ πώματος Αἰσχύλος ἐν Λυκούργῳ· κἀκ τῶνδ’ ἔπινε βρῦτον ἀκμαῖον χρόνῳ κἀσεμνοκόμπει, ὁ τοῦτ’ ἐν ἀνδρείᾳ τιθείς. Ἑλλάνικος δ’ ἐν Κτίσεσι καὶ ἐκ βριζῶν, φησί, κατασκευάζεται τὸ βρῦτον, γράφων ὧδε· ᾽ πίνουσι δὲ βρῦτον ἐκ τῶν βριζῶν,, καθάπερ οἱ Θρᾷκες ἐκ τῶν κριθῶν Ἑκαταῖος δ’ ἐν δευτέρῳ περιηγήσεως εἰπὼν περὶ Αἰγυπτίων ὡς ἀρτοφάγοι εἰσὶν ἐπιφέρει· ‘τὰς κριθὰς ἐς τὸ πῶμα καταλέουσιν.’ ἐν δὲ τῇ τῆς Εὐρώπης περιόδῳ Παίονάς φησι πίνειν βρῦτον ἀπὸ τῶν κριθῶν καὶ παραβίην ἀπὸ κέγχρου καὶ κόνυζαν. ‘ἀλείφονται δέ,’ φησίν, ‘ἐλαίῳ ἀπὸ γάλακτος.’ καὶ ταῦτα μὲν ταύτῃ. τῷ δ’ ἡμετέρῳ χορῷ οἶνος φίλος ὃν πόρε· θυρσοφόρος μέγα πρεσβεύων Διόνυσος φησὶν Ἴων ὁ Χῖος ἐν τοῖς ἐλεγείοις· αὕτη γὰρ πρόφασις παντοδαπῶν ὀάρων· αἵ τε Πανελλήνων ἀγοραὶ θαλίαι τε ἀνάκτων, ἐξ οὗ βοτρυόεσσ’ οἰνὰς ὑποχθόνιον πτόρθον ἀνασχομένη θαλερῷ ἐπτύξατο πήχει αἰθέρος· ὀφθαλμῶν δ’ ἐξέθορον πυκινοὶ παῖδες, φωνήεντες ὅταν πέσῃ ἄλλος ἐπ’ ἄλλῳ, πρὶν δὲ σιωπῶσιν. παυσάμενοι δὲ βοῆς νέκταρ ἀμέλγονται, μόνον ὄλβιον ἀνθρώποισι ξυνόν, τοῦ χαίρειν φάρμακον αὐτοφυές, τοῦ θαλίαι φίλα τέκνα φιλοφροσύναι τε χοροί τε· τῶν ἀγαθῶν βασιλεὺς οἶνος ἔδειξε φύσιν. τοῦ σὺ πάτερ, Διόνυσε, φιλοστεφάνοισιν ἀρέσκων ἀνδράσιν, εὐθύμων συμποσίων πρύτανι, χαῖρε, δίδου δ’ αἰῶνα, καλῶν ἐπιήρανε ἔργων, πίνειν καὶ παίζειν καὶ τὰ δίκαια φρονεῖν. Ἄμφις δ’ ἐν Φιλαδέλφοις ἐπαινῶν τὸν τῶν φιλοποτῶν φησι βίον κατὰ πόλλ’ ἐπαινῶ μᾶλλον ἡμῶν τὸν βίον τὸν τῶν φιλοποτῶν ἤπερ ὑμῶν τῶν μόνον ἐν τῷ μετώπῳ νοῦν ἔχειν εἰωθότων. ἡ μὲν γὰρ ἐπὶ τοῦ συντετάχθαι διὰ τέλους φρόνησις οὖσα διὰ τὸ λεπτῶς καὶ πυκνῶς πάντ’ ἐξετάζειν δέδιεν ἐπὶ τὰ πράγματα ὁρμᾶν προχείρως, ἡ δὲ διὰ τὸ μὴ σαφῶς τί ποτ’ ἀφ’ ἑκάστου πράγματος συμβήσεται διαλελογίσθαι δρᾷ τι καὶ νεανικὸν καὶ θερμόν.

[¶9] And when Ulpian was about to add something to this Aemilianus said,—It is time for us, my friends, to inquire in some degree about γρῖφοι, that we may leave our cups for a little while, not indeed in the spirit of that work which is entitled the Grammatical Tragedy of Callias the Athenian: but let us first inquire what is the definition of what we call a γρῖφος.... And we may omit what Cleobulina of Lindus has proposed in her Epigrams; for our companion, Diotimus of Olympia, has discussed that point sufficiently; but we must consider how the comic poets have mentioned it, and what punishment those who have failed to solve it have undergone. And Laurentius said,—Clearchus the Solensian defines the word thus: “γρῖφος,” says he, “is a sportive problem, in which we are bidden to seek out, by the exertion of our intellect and powers of investigation, what i proposed to us, which has been uttered for the sake of some honour or some penalty.” And in his discussion on these griphi, the same Clearchus asserts that “there are seven kinds of griphi. In the letter, when we say that there is a certain name of a fish or plant, beginning with a. And similarly, when he who proposes the griphus desires us to mention some name in which some particular letter is or is not. Such are those which are called sigma-less griphi; on which account Pindar has composed an ode on the ς, as if some griphus had been proposed to him as a subject for a lyric poem. Then griphi are said to be in the syllable, when we are desired to recite some verse which begins with the syllable βα, as with βασιλεὺς, for instance, or which ends with ναξ, as καλλιάναξ, or some in which the syllables λεων take the lead, as λεωνίδης, or on the other hand close the sentence, as θρασυλέωϝ. They are in the name, when we utter simple or compound names of two syllables, by which some tragic figure, or on the other hand some humble one, is indicated; or some names which have no connexion with anything divine, as κλεώνυμος, or which have some such connexion, as διονύσιος: and this, too, whether the connexion be with one God or with more, as ʽἑρμαφρόδιτος; or whether the name begins with Jupiter, as διοκλῆς, or with Mercury, as ʽἑρμόδωρος; or whether it ends, as it perhaps may, with νῖκος. And then they who were desired to say such and such things, and could not, had to drain the cup.” And Clearchus defined the word in this way. And now you, my good friend Ulpian, may inquire what the cup to be drained is.

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

[¶10] But concerning these griphi, Antiphanes says, in his Cnœthis, or the Pot-bellied Man—
A. I thought before that those who while at meals
Bade me solve griphi, were the silliest triflers,
Talking mere nonsense. And when any one
Was bade to say what a man bore and bore not,
I laugh'd and thought it utter childishness;
And did not think that truth did lie beneath,
But reckon'd them as traps for the unwary.
But now, indeed, I see there is some truth in them;
For we, ten men, contribute now for supper,
But no one of them all bears what he brings,
So here's a case where he who bears bears not,
And this is just the meaning of a griphus.
So surely this may fairly be excused;
But others play tricks with the things themselves,
Paying no money, as, for instance, Philip.
B. A wise and fortunate man, by Jove, is he.
And in his Aphrodisian he says—
A. Suppose I want to say now “dish” to you,
Shall I say “dish,” or shall I rather say,
A hollow-bodied vessel, made of earth,
Form'd by the potter's wheel in rapid swing,
Baked in another mansion of its mother,
Which holds within its net the tender milk-fed
Offspring of new-born flocks untimely choked?
B. By Hercules, you'll kill me straight if you
Do not in plain words say a “dish of meat.”
A. 'Tis well. And shall I speak to you of drops
Flowing from bleating goats, and well compounded
With streams proceeding from the yellow bee,
Sitting on a broad receptacle provided
By the chaste virgin born of holy Ceres,
And now luxuriating beneath a host
Of countless finely-wrought integuments;
Or shall I say “a cheesecake?”
B. Prithee say
A cheesecake.
A. Shall I speak of rosy sweat
From Bacchic spring?
B. I'd rather you'd say wine.
A. Or shall I speak of dusky dewy drops?
B. No such long paraphrase,—say plainly, water.
A. Or shall I praise the cassia-breathing fragrance
That scents the air
B. No, call it myrrh,—forbear
Those sad long-winded sentences, those long
And roundabout periphrases; it seems
To me by far too great a labour thus
To dwell on matters which are small themselves,
And only great in such immense descriptions.

> Greek: περὶ δὲ τῶν γρίφων Ἀντιφάνης μὲν ἐν Κνοιθιδεῖ ἢ Γάστρωνί φησιν ἐγὼ πρότερον μὲν τοὺς κελεύοντας λέγειν γρίφους παρὰ πότον ᾠόμην ληρεῖν σαφῶς, λέγοντας οὐδὲν ὁπότε προστάξαι τέ τις εἰπεῖν ἐφεξῆς ὅ τι φέρων τις μὴ φέρει, ἐγέλων νομίζων λῆρον οὐκ ἂν γενόμενον οὐδέποτέ γ᾽, οἶμαι, πρᾶγμα παντελῶς λέγειν, ἐνέδρας δ’ ἕνεκα, νυνὶ δὲ τοῦτ’ ἔγνωχ’ ὅτι ἀληθὲς ἦν φέρομεν γὰρ ἄνθρωποι δέκα ἔρανὸν τιν᾽, οὐ φέρει δὲ τούτων τὴν φορὰν οὐδείς, σαφῶς οὖν ὅ τι φέρων τις μὴ φέρει, τοῦτ’ ἔστιν, ἦν θ’ ὁ γρῖφος ἐνταῦθα ῥέπων. καὶ τοῦτο μὲν δὴ κἄστι συγγνώμην ἔχον ἀλλ’ οἷα λογοποιοῦσιν ἐν τῷ πράγματι οἱ τἀργύριον μὴ κατατιθέντες, ὡς σφόδρα ὁ Φίλιππος ἦν ἄρ’ εὐτυχής τις, νὴ Δία. ἐν δὲ Ἀφροδισίῳ, πότερ᾽. ὅταν μέλλω λέγειν σοι τὴν χύτραν, χύτραν λέγω ἢ τροχοῦ ῥύμαισι τευκτὸν κοιλοσώματον κύτος, πλαστὸν ἐκ γαίης, ἐν ἄλλῃ μητρὸς ὀπτηθὲν στέγῃ, νεογενοῦς ποίμνης δ’ ἐν αὑτῇ πνικτὰ γαλατοθρέμμονα, τακεροχρῶτ’ εἴδη κύουσαν; β. Ἡράκλεις, ἀποκτενεῖς ἆρὰ μ᾽, εἰ μὴ γνωρίμως μοι πάνυ φράσεις κρεῶν χύτραν. α. εὖ λέγεις, ξουθῆς μελίσσης νάμασιν δὲ συμμιγῆ μηκάδων αἰγῶν ἀπόρρουν θρόμβον, ἐγκαθειμένον εἰς πλατὺ στέγαστρον ἁγνῆς παρθένου Δηοῦς κόρης, λεπτοσυνθέτοις τρυφῶντα μυρίοις καλύμμασιν, ἢ σαφῶς πλακοῦντα φράζω σοι; β. πλακοῦντα βούλομαι. α. Βρομιάδος δ’ ἱδρῶτα πηγῆς; β. οἶνον εἰπὲ συντεμών. α. λιβάδα νυμφαίαν δροσώδη; β. παραλιπὼν ὕδωρ φάθι. α. κασιόπνουν δ’ αὔραν δι’ αἴθρας; β. σμύρναν εἰπέ, μὴ μακράν. α. μηδὲ τοιοῦτ’ ἄλλο μηδέν; β. μηδ’ ἐροῦ πάλιν λέγων, ὅτι δοκεῖ τοῦτ’ ἔργον εἶναι μεῖζον, ὥς φασίν τινες, αὐτὸ μὲν μηδέν, παρ’ αὐτὸ δ’ ἄλλα συστρέφειν πυκνά.

[¶11] And Alexis, in his Sleep, proposes a griphus of this kind—
A. It is not mortal, nor immortal either
But as it were compounded of the two,
So that it neither lives the life of man,
Nor yet of God, but is incessantly
New born again, and then again deprived
Of this its present life; invisible,
Yet it is known and recognised by all.
B. You always do delight, O lady, in riddles.
A. No, I am speaking plain and simple things.
B. What child then is there which has such a nature!
A. 'Tis sleep, my girl, victor of human toils.
And Eubulus, in his Sphingocarion, proposes grip i of this kind, himself afterwards giving the solution of there—
A. There is a thing which speaks, yet has no tongue
A female of the same name as the male;
The steward of the winds, which it holds fast;
Rough, and yet sometimes smooth; full of dark voices
Scarce to be understood by learned men;
Producing harmony after harmony;
'Tis one thing, and yet many; e'en if wounded
'Tis still invulnerable and unhurt.
B. What can that be?
A. Why, don't you know, Callistratus?
It is a bellows.
B. You are joking now.
A. No; don't it speak, although it has no tongue?
Has it not but one name with many people?
Is't not unhurt, though with a wound i' the centre?
Is it not sometimes rough, and sometimes smooth?
Is it not, too, a guardian of much wind?
Again:—
There is an animal with a locust's eye,
With a sharp mouth, and double deathful head;
A mighty warrior, who slays a race
Of unborn children.
('Tis the Egyptian ichneumon.) For he does seize upon the crocodile's eggs, And, ere the latent offspring is quite form'd, Breaks and destroys them: he's a double head, For he can sting with one end, and bite with th' other. Again:—
I know a thing which, while it's young, is heavy,
But when it's old, though void of wings, can fly
With lightest motion, out of sight o' th' earth.
This is thistledown. For it—
While it is young, stands solid in its seed,
But when it loses that, is light and flies,
Blown about every way by playful children.
Listen, now, to this one—
There is an image all whose upper part
Is its foundation, while the lower part
Is open; bored all through from head to feet;
'Tis sharp, and brings forth men in threefold way,
Some of whom gain the lot of life, some lose it:
All have it; but I bid them all beware.
And you yourselves may decide here, that he means the box into which the votes are thrown, so that we may not borrow everything from Eubulus.

> Greek: καὶ Ἄλεξις δὲ ἐν Ὕπνῳ τοιούτους γρίφους προβάλλει· οὐ θνητὸς οὐδ’ ἀθάνατος, ἀλλ’ ἔχων τινὰ σύγκρασιν, ὥστε μήτ’ ἐν ἀνθρώπου μέρει μήτ’ ἐν θεοῦ ζῆν, ἀλλὰ φύεσθαὶ τ’ ἀεὶ καινῶς φθίνειν τε τὴν παρουσίαν πάλιν, ἀόρατος ὄψιν, γνώριμος δ’ ἅπασιν ὤν. β. αἰεὶ σὺ χαίρεις, ὦ γύναι, μ’ αἰνίγμασι α. καὶ μὴν ἁπλᾶ γε καὶ σαφῆ λέγω μαθεῖν. β. τίς οὖν τοιαύτην παῖς ἔχων ἔσται φύσιν; α. ὕπνος, βροτείων, ὦ κόρη, παυστήρ πόνων. Εὔβουλος δ’ ἐν Σφιγγοκαρίωνι τοιούτους γρίφους προβάλλει, αὐτὸς καὶ ἐπιλύων αὐτούς· ἔστι λαλῶν ἄγλωσσος, ὁμώνυμος ἄρρενι θῆλυς, οἰκείων ἀνέμων ταμίας, δασύς, ἄλλοτε λεῖος, ἀξύνετα ξυνετοῖσι λέγων, νόμον ἐκ νόμου ἕλκων ἓν δ’ ἐστὶν καὶ πολλὰ καὶ ἂν τρώσῃ τις ἄτρωτος. τί ἐστι τοῦτο; τί ἀπορεῖς; β. Καλλίστρατος. α. πρωκτὸς μὲν οὖν οὗτος γε. β. σὺ δὲ ληρεῖς ἔχων. α. οὗτος γὰρ αὑτός ἐστιν ἄγλωττος λάλος, ἓν ὄνομα πολλοῖς, τρωτὸς ἄτρωτος, δασὺς λεῖος. τί βούλει; πνευμάτων· πολλῶν φύλαξ … ἀττελεβόφθαλμος, μὴ πρόστομος, ἀμφικέφαλλος, αἰχμητής, παίδων ἀγόνων γόνον ἐξαφανίζων. ἰχνεύμων Αἰγύπτιος· τῶν γὰρ κροκοδείλων οὗτος ᾠὰ λαμβάνων πρὶν θηριοῦσθαι τὸν γόνον καταγνύει, ἔπειτ’ ἀφανίζει, διότι δ’ ἔστ’ ἀμφίστομος, κεντεῖ κάτωθεν, τοῖς δὲ χείλεσιν δάκνων … οἶδ’ ἐγὼ ὃς υ νέος ὤν ἐστιν βαρύς, ἂν δὲ γέρων, ἄπτερος ὢν κούφως πέταται καὶ γῆν ἀφανίζει. πάππος ἀπ’ ἀκάνθης· οὗτος γὰρ νέος μὲν ὢν ἕστηκεν ἐν τῷ σπέρματι, ὅταν δ’ ἀποβάλῃ τοῦτο, πέτεται κοῦφος ὤν, δήπουθεν ὑπὸ τῶν παιδίων φυσώμενος. ἔστιν ἄγαλμα βεβηκὸς ἄνω, τὰ κάτω δὲ κεχηνός, εἰς πόδας ἐκ κεφαλῆς τετρημένον ὀξὺ διαπρό, ἀνθρώπους τίκτον κατὰ τὴν πυγὴν ἕν’ ἕκαστον, ὧν οἱ μὲν μοίρας ἔλαχον βίου, οἱ δὲ πλανῶνται, αὐτὸς ἕκαστος ἔχων θαὐτοῦ, καλέων δὲ φυλάττειν. ταῦτα δ’ ὅτι κληρωτικὸν σημαίνει ὑμεῖς διακρίνατε, ἵνα μὴ πάντα παρὰ τοῦ Εὐβούλου λαμβάνωμεν.