---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 53 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/53/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 53. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/53/"
---

# 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.

## 53. Book XI · chapters 25–49

Source: https://scriptura.si/works/athenaeus-deipnosophists/53/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/53/#p-N

[¶0] There is also a kind of cup called the horn of Amalthea, and another called ἐνιαυτὸς, or the year. There is also a kind of cup made of wood, called ἄμφωτις, which Philetas says that the countrymen use, who milk their cattle into it, and then drink the milk. There is also a kind of drinking called ἄμυστις, when any one drinks a long draught without taking breath and without winking (μὴ μύσαντα). And they give the same name to the goblets from which it is easy to drink in this manner. And they also use a verb (ἐκμυστίζω) for drinking without taking breath, as Plato the comic poet says—
And opening a fair cask of fragrant wine,
He pours it straight into the hollow cup;
And then he drank it sheer and not disturb'd,
And drain'd it at one draught (ἐξεμύστισε).
And they also drank the ἄμυστις draught to an accompaniment of music; the melody being measured out according to the quickness of the time; as Ameipsias says—
Gentle musician, let that dulcet strain
Proceed; and, while I drink this luscious draught,
Play you a tune; then you shall drink yourself.
For mortal man has no great wants on earth,
Except to love and eat;-and you're too stingy.

> Greek: ὅτι ἐστὶ ποτήριον Ἀμαλθείας κέρας καὶ ἐνιαυτὸς καλούμενον. ἄμφωξις ξύλινον ποτήριον ᾧ χρῆσθαι τοὺς ἀγροίκους Φιλίτας φησι, ἀμέλγοντας εἰς αὐτὸ καὶ οὕτως πίνοντας. ἄμυστις. καλεῖται μὲν οὕτω πόσις τις, ἣν ἔστιν ἀπνευστὶ πίνειν μὴ μύσαντα. καλοῦσι δ’ οὕτω καὶ τὰ ποτήρια ἀφ᾽· ὧν ἔστι πιεῖν εὐμαρῶς. καὶ τὸ ῥῆμα δὲ ἐξημύστισε φασί, τὸ ὑφ’ ἓν πνεῦμα πιεῖν, ὡς ὁ κωμικὸς Πλάτων· λύσας διαρκῆ στάμνον εὐώδους ποτοῦ ἵησιν εὐθὺς κύλικος εἰς κοῖλον κύτος· ἔπειτ’ ἄκρατον κοὐ τεταργανωμένον ἔπινε κἀξημύστισεν. ἔπινον δὲ τὴν ἄμυστιν μετὰ μέλους, μεμετρημένου πρὸς ὠκύτητα χρόνου, ὡς Ἀμειψίας· αὔλει μοι μέλος· σὺ δ’ ᾆδε πρὸς τήνδ᾽, ἐκπίομαι δ’ ἐγὼ τέως. αὔλει σύ, καὶ σὺ τὴν ἄμυστιν λάμβανε. β. οὐ χρὴ πόλλ’ ἔχειν θνητὸν ἄνθρωπον, ἀλλ’ ἐρᾶν καὶ κατεσθίειν· σὺ δὲ κάρτα φείδῃ.

[¶1] There is also a kind of cup called Antigonis, from the name of king Antigonus: like the Seleucis from kin Seleucus; and the Prusis, from king Prusias. There is also a kind of cup known in Crete, and called anaphæa, which they use for hot drinks. There is also a kind of cup called aryballus. This kind of cup is wider at the bottom, and contracted at to like a purse when it is drawn together; and, indeed, some people call purses ἀρύβαλλοι, from their resemblance to this kind of cup. Aristophanes says, in his Knights—
He pour'd upon his head
Ambrosia from a holy cup (ἀρύβαλλος).
And the aryballus is not very different from the arystichus, being derived from the verbs ἀρύτω and βάλλω; they also call a jug ἄρυστις. Sophocles says—
You are most accursed of all women,
Who come to supper with your ἀρύστεις.
There is also a city of the Ionians called arystis. There is another kind of cup called argyris, which is not necessarily made of silver. Anaxilas says—
And drinking out of golden argyrides.

> Greek: Ἀντιγονίς ἔκπωμα ἀπὸ τοῦ βασιλέως Ἀντιγόνου, ὡς ἀπὸ Σελεύκου σελευκὶς, καὶ ἀπὸ Προυσίου Προυσίας. ἀναφαῖα ἡ θερμοποτὶς παρὰ Κρησίν. ἀρύβαλλος ποτήριον κάτωθεν εὐρύτερον, ἄνω δὲ συνηγμένον, ὡς τὰ συσπαστὰ βαλάντια, ἃ καὶ αὐτὰ διὰ τὴν ὁμοιότητα ἀρυβάλλους τινὲς καλοῦσιν. Ἀριστοφάνης Ἱππεῦσι· κατασπένδειν κατὰ τῆς κεφαλῆς ἀρυβάλλῳ ἀμβροσίαν. οὐ πόρρω δέ ἐστι τοῦ ἀρυστίχου ὁ ἀρύβαλλος, ἀπὸ τοῦ ἀρύτειν καὶ βάλλειν. λέγουσι δὲ καὶ πρόχουν ἄρυστιν. Σοφοκλῆς· κακὴ κακῶς σὺ πρὸς θεῶν ὀλουμένη, ἣ τὰς ἀρύστεις ὧδ’ ἔχουσ’ ἐκώμασας. ἐστὶ δὲ καὶ πόλις Ἰώνων Ἄρυστις. ἀργυρὶς εἶδος ποτηρίου, οὐ μόνον ἐξ ἀργύρου, Ἀναξίλας· καὶ πίνειν ἐξ ἀργυρίδων χρυσῶν.

[¶2] Then batiacium, labronius, tragelaphus, pristis, are all names of different kinds of cups. The batiaca is a Persian goblet. And among the letters of the great Alexander to the Satraps of Asia there is inserted one letter in which the following passage occurs:—“There are three batiacæ of silver gilt, and a hundred and seventy-six silver condya; and of these last thirty-three are gilt. There is also one silver tigisites, and thirty-two silver-gilt mystri. There is one silver vegetable dish, and one highly wrought wine-stand of silver ornamented in a barbaric style. There are other small cups from every country, and of every kind of fashion, to the number of twenty-nine: and other small-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and incense-burners and spoons.” There is a cup used by the Alexandrians named bessa, wider in the lower parts, and narrow above.

> Greek: βατιάκιον, λαβρώνιος, τραγέλαφος, πρίστις, ποτηρίων ὀνόματα. Περσικὴ δὲ φιάλη ἡ βατιάκη. Ἀλεξάνδρου δὲ τοῦ βασιλέως ἐν ταῖς Ἐπιστολαῖς ταῖς πρὸς τοὺς ἐν τῇ Ἀσίᾳ σατράπας φέρεταί τις ἐπιστολὴ ἐν ᾗ ταῦτα γέγραπται· βατιάκαι ἀργυραῖ κατάχρυσοι τρεῖς. κόνδυα ἀργυρᾶ ρος τούτων ἐπίχρυσα λγ′. τισιγίτης ἀργυροῦς εἷς. μύστροι ἀργυροῖ κατάχρυσοι λβ′. λαγυνοθήκη ἀργυρᾶ μία. οἰνοφόρον βαρβαρικὸν ἀργυροῦν ποικίλον ἕν. ἄλλα ποτήρια παντοδαπὰ μικρὰ κθ′, ῥυτὰ καὶ βατιάκαι Λυκιουργεῖς ἐπίχρυσοι καὶ θυμιατήρια καὶ τρυβλία. Βῆσσα ποτήριον παρ’ Ἀλεξανδρεῦσι πλατύτερον ἐκ τῶν κάτω μερῶν, ἐστενωμένον ἄνωθεν.

[¶3] There is also a kind of cup called baucalis: and this, too, is chiefly used in Alexandria, as Sopater the parodist says—
A baucalis, with four rings mark'd on it.
And in another passage he says—
'Tis sweet for men to drink (καταβαυκαλίσαι)
Cups of the juice by bees afforded,
At early dawn, when parch'd by thirst,
Caused by too much wine overnight.
And the men in Alexandria, it is said, have a way of working crystal, forming it often into various shapes of goblets, and imitating in this material every sort of earthenware cup which is imported from any possible country. And they say that Lysippus the statuary, wishing to gratify Cassander, when he was founding the colony of Cassandria, and when he conceived the ambition of inventing some peculiar kind of utensil in earthenware, on account of the extraordinary quantity of Mendean wine which was exported from the city, took a great deal of pains with that study, and brought Cassander a great number of cups of every imaginable fashion, all made of earthenware, and taking a part of the pattern of each, thus made one goblet of a design of his own.

> Greek: βαύκαλις. ἐν ᾽ Ἀλεξανδρείᾳ καὶ αὕτη, ὡς Σώπατρος ὁ παρῳδός· βαυκαλὶς ἡ τετρακότυλος. καὶ πάλιν· νᾶμα μελισσῶν ἡδὺ μὲν ὄρθρου καταβαυκαλίσαι τοῖς ὑπὸ πολλῆς κραιπαλοβόσκου δίψης κατόχοις. κατασκευάζουσι δέ, φησίν, οἱ ἐν Ἀλεξανδρείᾳ τὴν ὕαλον μεταρρυθαίζοντες πολλαῖς καὶ ποικίλαις ἰδέαις ποτηρίων, παντὸς τοῦ πανταχόθεν κατακομιζομένου κεράμου τὴν ἰδέαν μιμούμενοι. Λύσιππον τὸν ἀνδριαντοποιόν φασι Κασάνδρῳ χαριζόμενον, ὅτε συνῴκισε τὴν Κασάνδρειαν, φιλοδοξοῦντι καὶ βουλομένῳ ἴδιόν τινα εὑρέσθαι κέραμον διὰ τὸ πολὺν ἐξάγεσθαι τὸν Μενδαῖον οἶνον ἐκ τῆς πόλεως, φιλοτιμηθῆναι καὶ πολλὰ καὶ παντοδαπὰ γένη παραθέμενον κεραμίων ἐξ ἑκάστου ἀποπλασάμενον ἴδιον ποιῆσαι πλάσμα.

[¶4] There is also a kind of cup called bicus. Xenophon, in the first book of his Anabasis, says:—"And Cyrus sent him a number of goblets (βίκους) of wine half full; and it is a cup of a flat shallow shape, like a φιάλη, according to the description given of it by Pollux the Parian. There is another kind of cup called the bombylius; a sort of Rhodian Thericlean cup; concerning the shape of which Socrates says,—“Those who drink out of the phiale as much as they please will very soon give over; but those who drink out of a bombylius drink by small drops.” There is also an animal of the same name. There is also a kind of drinking-cup called the bromias, in form like the larger kind of scyphus.

> Greek: βικὸς;. Ξενοφῶν Ἀναβάσεως πρώτῳ· Κῦρος ἔπεμπε βίκους οἴνου ἡμιδεεῖς. ἐστὶ δὲ φιαλῶδες ποτήριον κατὰ τὸν Παριανὸν Πολυδεύκην. βομβτλιο, θηρίκλειον Ῥοδιακόν, οὗ περὶ τῆς ἰδέας Σωκράτης φησὶν οἱ μὲν ἐκ φιάλης πίνοντες ὅσον θέλουσι τάχιστ’ ἀπαλλαγήσονται, οἱ δ’ ἐκ βομβυλιοῦ κατὰ μικρὸν στάζοντος … ἐστὶ δὲ καὶ ζῷόν τι. βρομιάδες, ἔκπωμα ὅμοιον τοῖς μακροτέροις τῶν σκύφων.

[¶5] There is another kind called the lettered cup, having writing engraved round it. Alexis says—
A. Shall I describe to you the appearance first
O' the cup you speak of? Know, then, it was round;
Exceeding small; old, sadly broken too
About the ears; and all around the brim
Were carved letters.
B. Were there those nineteen
Engraved in gold,—To Jupiter the Saviour?
A. Those, and no others.
And we have seen a lettered cup of this kind lying at Capua in Campania, in the temple of Diana; covered with writing taken from the poems of Homer, and beautifully engraved; having the verses inlaid in golden characters, like the drinking-cup of Nestor. And Achæus the tragic poet, in his Omphale, himself also represents the Satyrs speaking in the following manner about a lettered drinking-cup—
And the god's cup long since has call'd me,
Showing this writing,—delta, then iota,
The third letter was omega, then nu,
Then u came next, and after that a sigma
And omicron were not deficient.
But in this passage we want the final v which ought to have ended the word. Since all the ancients used the omicron not only with the power which it has now, but also when they meant to indicate the diphthong ει they wrote it by o only. And they did the same when they wished to write the vowel ε, whether it is sounded by itself, or when they wish to indicate the diphthong ει by the addition of iota. And accordingly, in the above-cited verses, the Satyrs wrote the final syllable of the genitive case διονύσου with ο only; as being short to engrave: so that we are in these lines to understand the final upsilon, so as to make the whole word διονύσου. And the Dorians called sigma san; for the musicians, as Aristoxenus often tells us, used to avoid saying sigma whenever they could, because it was a hard-sounding letter, and unsuited to the flute; but they were fond of using the letter rho, because of the ease of pronouncing it. And the horses which have the letter ς branded on them, they call samphoras. Aristophanes, in his Clouds, says—
Neither you, nor the carriage-horse, nor samphoras.
And Pindar says—
Before long series of songs were heard,
And the ill-sounding san from out men's mouths.
And Eubulus also, in his Neottis, speaks of a lettered cup as being called by that identical name, saying—
A. Above all things I hate a letter'd cup,
Since he, my son, the time he went away,
Had such a cup with him.
B. There are many like it.

> Greek: γραμματικόν ἔκπωμα τὸ γράμματα ἔχον ἐγκεχαραγμένα. Ἄλεξις·
τὴν ὄψιν εἴπω τοῦ ποτηρίου γέ σοι πρώτιστον. ἦν γὰρ στρογγύλον, μικρὸν πάνυ, παλαιόν, ὦτα συντεθλασμένον σφόδρα, ἔχον κύκλῳ τε γράμματ᾽. β. ἆρά γ’ ἕνδεκα χρυσᾶ Διὸς σωτῆρος; α. οὐκ ἄλλου μὲν οὖν.
τοιοῦτον εἴδομεν ποτήριον γραμματικὸν ἀνακείμενον ἐν Καπύῃ τῆς Καμπανίας τῇ Ἀρτέμιδι, ἀργυροῦν, ἐκ τῶν Ὁμηρικῶν ἐπῶν κατεσκευασμένον, καὶ ἐντετυπωμένα ἔχον τὰ ἔπη χρυσοῖς γράμμασιν, ὡς τὸ Νέστορος ὄν. Ἀχαιὸς δ’ ὁ τραγικὸς ἐν Ὀμφάλῃ καὶ αὐτὸς περὶ γραμματικοῦ ποτηρίου ποιεῖ τοὺς Σατύρους τάδε λέγοντας· ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ πάλαι τὸ γράμμα φαίνων, δέλτ᾽, ἰῶτα καὶ τρίτον οὖ, νῦ τὸ τ’ ὖ πάρεστι, κοὐκ ἀπουσίαν ἐκ τοὐπέκεινα σὰν τὸ τ’ οὖ κηρύσσετον. ἐν τούτοις λείπει τὸ ὖ στοιχεῖον, ἐπεὶ πάντες οἱ ἀρχαῖοι τῷ οὖ ἀπεχρῶντο οὐ μόνον ἐφ’ ἧς νῦν τάττεται δυνάμεως, ἀλλὰ καὶ ὅτε τὴν δίφθογγον διασημαίνει διὰ τοῦ οὖ μόνου γράφουσι. παραπλησίως δὲ καὶ τὸ εἶ γράφουσιν καὶ ὅταν καθ’ αὑτὸ μόνον ἐκφωνῆται καὶ ὅταν συζευγνυμένου τοῦ ἰῶτα. κἀν τοῖς προκειμένοις οὖν οἱ σάτυροι τοῦ Διονύσου τὴν τελευταίαν συλλαβὴν διὰ τοῦ οὖ μόνου ὡς βραχέος ἐγκεχαραγμένου ἐδήλωσαν ὅτι συνυπακούεσθαι δεῖ καὶ τὸ ὖ, ἵν’ ᾖ Διονύσου, τὸ δὲ σὰν ἀντὶ τοῦ σίγμα Δωρικῶς εἰρήκασιν. οἱ γὰρ μουσικοί, καθάπερ πολλάκις Ἀριστόξενός φησι, τὸ σίγμα λέγειν παρῃτοῦντο διὰ τὸ σκληρόστομον εἶναι καὶ ἀνεπιτήδειον αὐλῷ· τὸ δὲ ρ διὰ τὸ εὔκολον πολλάκις παραλαμβάνουσι. καὶ τοὺς ἵππους τοὺς τὸ ξ ἐγκεχαραγμένον ἔχοντας σαμφόρας καλοῦσιν.Ἀριστοφάνης Νεφέλαις· οὔτ’ αὐτὸς οὔθ’ ὁ ζύγιος οὔθ’ ὁ σαμφόρας. καὶ Πίνδαρος δέ φησι· πρὶν μὲν ἧρπε σχοινοτένειὰ τ’ ἀοιδὰ καὶ τὸ σὰν κίβδηλον ἀπὸ στομάτων. μνημονεύει δὲ τοῦ γραμματικοῦ ἐκπώματος ὡς οὕτως καλουμένου Εὔβουλος ἐν Νεοττίδι οὕτως ι μισῶ κάκιστον γραμματικὸν ἔκπωμ’ ἀεί. ἀτὰρ ὡς ὅμοιον οὑμὸς υἱὸς ᾤχετο ἔχων φιάλιον τῷδε. β. πολλὰ γίνεται ὅμοια.

[¶6] There is a kind of cup also called gyala. Philetas, in his Miscellanies, says that the Megarians call their cups gyalæ. And Parthenius, the pupil of Dionysius, in the first book of his Discussions upon Words found in the Historians, says—“The gyala is a kind of drinking-cup, as Marsyas the priest of Hercules writes, where he says, 'Whenever the king comes into the city, a man meets him having a cup (γυάλην) full of wine; and the king takes it, and pours a libation from it.'” There is another sort of cup called the deinus. And that this is the name of a cup we are assured by Dionysius of Sinope, in his Female Saviour, where he gives a catalogue of the names of cups, and mentions this among them, speak- ing as follows—
And as for all the kinds of drinking-cups,
Lady, all fair to see,—dicotyli,
Tricotyli besides, the mighty deinus,
Which holds an entire measure, and the cymbion
The scyphus and the rhytum; on all these
The old woman keeps her eyes, and minds nought else.
And Cleanthes the philosopher, in his book on Interpretation, says, that the cups called the Thericlean, and that called the Deinias, are both named from the original makers of them. And Seleucus, saying that the deinus is a kind of cup, quotes some lines of Stratis, from his Medea—
Dost know, O Creon, what the upper part
Of your head doth resemble? I can tell you:
'Tis like a deinus turned upside down.
And Archedicus, in his Man in Error, introducing a servant speaking of some courtesans, says—
A. I lately introduced a hook-nosed woman,
Her name Nicostrata; but surnamed also
Scotodeina, since (at least that is the story)
She stole a silver deinus in the dark.
B. A terrible thing (δεινὸν), by Jove; a terrible thing! The deinus is also the name of a kind of dance, as Apollophanes tells us in his Dalis, where he says—
A strange thing (δεινὸν) is this deinus and calathiscus.
And Telesilla the Argive calls a threshing-floor also δεῖνος. And the Cyrenæans give the same name to a foot-tub, as Philetas tells us in his Attic Miscellanies. There is also a kind of drinking-cup called δέπαστρον. Silenus and Clitarchus, in their Dialects, say that this is a name given to drinking-cups among the Clitorians; but Antimachus the Colophonian, in the fifth book of his Thebais, says— And carefully they all commands obey'd Which wise Adrastus laid on them. They took A silver goblet, and they pour'd therein Water, and honey pure, compounding deftly; And quickly then they all distributed The cups (δέπαστπα) among the princes of the Greeks, Who there were feasting; and from a golden jug They pour'd them wine for due libations. And in another place he says—
Let others bring the bowl of solid silver,
Or golden cups (δέπαστρα), which in my halls are stored.
And immediately afterwards he says—
And golden cups (δέπαστρα), and a pure untouch'd vessel
Of honey sweet, which will be beat for him.

> Greek: γυάλας. Φιλίτας ἐν Ἀτάκτοις Μεγαρέας οὕτω φησὶ καλεῖν τὰ ποτήρια, γυάλας. Παρθένιος δ’ ὁ τοῦ Διονυσίου ἐν α περὶ τῶν παρὰ τοῖς ἱστορικοῖς Λέξεων ζητουμένων φησί· γυάλας ποτηρίου εἶδος, ὡς Μαρσύας γράφει ὁ ἱερεὺς τοῦ ʽ Ἡρακλέους οὕτως ᾽ ὅταν εἰσίῃ ὁ βασιλεὺς εἰς τὴν πόλιν, συναντᾶν οἴνου πλήρη γυάλαν ἔχοντά τινα, τὸν δὲ λαβόντα σπένδειν.᾽ δεῖνος. ὅτι καὶ τοῦτο ποτηρίου ὄνομα· Διονύσιος ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων ὀνόματα ποτηρίων μνημονεύει καὶ τούτου λέγων οὕτως ι ὅσα δ’ ἐστὶν εἴδη θηρικλείων τῶν καλῶν, γύναι, δικότυλοι, τρικότυλοι, δεῖνος μέγας χωρῶν μετρητήν, κυμβίον, σκύφοι, ῥυτά β. ποτήρι’ ἡ γραῦς, ἄλλο δ’ οὐδὲ ἓν βλέπει. δ’ ὁ φιλόσοφος ἐν τῷ περὶ Μεταλήψεως ι ε ἀπὸ τῶν κατασκευασάντων φησὶν ὀνομασθῆναι τήν τε Θηρίκλειον κύλικα καὶ τὴν Δεινιάδα Σέλευκος δ’ εἰπὼν ἐκπώματος εἶναι γένος τὸν δεῖνον παρατίθεται Στράττιδος ἐκ Μηδείας· οἶσθ’ ᾧ προσέοικεν, ὦ Κρέων, τὸ βρέγμα σου; ἐγᾦδα· δείνῳ περὶ κάτω τετραμμένῳ. Ἀρχέδικος δ’ ἐν Διαμαρτάνοντι παράγων οἰκέτην τινὰ περὶ ἑταιρίδων διαλεγόμενόν φησι· Νικοστράτην τιν’ ἤγαγον πρῴην σφόδρα γρυπήν, Σκοτοδίνην ἐπικαλουμένην ὅτι δεῖνὸν ποτ’ ἦρεν ἀργυροῦν ἐν τῷ σκότῳ. β. δεῖνον καὶ δεινόν, ὦ θεοί. ἐστὶ καὶ γένος ὀρχήσεως, ὡς Ἀπολλοφάνης ἐν Δαλίδι παρίστησιν οὑτοσὶ δεῖνος τι δεινος καὶ καλαθίσκος οὑτοσί. Τελέσιλλα δὲ ἡ Ἀργεία καὶ τὴν ἅλω καλεῖ δῖνον. Κυρηναῖοι δὲ τὸν ποδονιπτῆρα δεῖνον ὀνομάζουσιν, ὡς Φιλίτας φησιν ἐν Ἀτάκτοις.ι δέπαστρον. Σιληνὸς καὶ Κλείταρχος ἐν Γλώσσαις παρὰ Κλειτορίοις τὰ ποτήρια καλεῖσθαι. Ἀντίμαχος δ’ ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί· πάντα μάλ’ ὅσσ’ Ἄδρηστος ἐποιχομένους ἐκέλευσε ῥεξέμεν ἐν μὲν ὕδωρ, ἐν δ’ ἀσκηθὲς μέλι χεῦαν ἀργυρέῳ κρητῆρι, περιφραδέως κερόωντες· νώμησαν δὲ δέπαστρα θοῶς βασιλεῦσιν Ἀχαιῶν ἐνσχερὼ ἑστηῶσι, καὶ ἐς λοιβὴν χέον εἶθαρ χρυσείῃ προχόῳ. καὶ πάλιν ἄλλοι δὲ κρητῆρα πανάργυρον ἠδὲ δέπαστρα οἰσόντων χρύσεια, τὰ τ’ ἐν μεγάροισιν ἐμοῖσι κείαται. κἀν τοῖς ἑξῆς δέ φησι· καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον εἴη.

[¶7] There is also a kind of cup called δακτυλωτὸν, with finger-like handles; and it is called so by Ion, in the Agamemnon—
And you shall have a gift worth running for,
A finger handled cup, not touch'd by fire,
The mighty prize once given by Pelias,
And by swift Castor won.
But by this expression Epigenes understands merely having two ears, into which a person could put his fingers on each side. Others, again, explain it as meaning, having figures like fingers engraved all round it; or having small projections like the Sidonian cups;—or, again, some interpret the word as meaning merely smooth. But when he says, untouched by fire, that has the same meaning as Homer's phrase—
ἄπυρον κατέθηκε λέβητα,
meaning a caldron fit for the reception of cold water, or suitable for drinking cold drinks out of. But by this expression some understand a horn; and about the Molossian district the oxen are said to have enormous horns; and the way in which they are made into cups is explained by Theopompus: and it is very likely that Pelias may have had cups made of these horns; and Iolcos is near the Molossian district, and it was at Iolcos that these contests spoken of were exhibited by Pelias.—“But,” says Didymus, in his Explanation of the play here spoken of,
it is better to say that Ion misunderstood Homer's words, where he says—
And for the fifth he gave a double bowl,
Which fire had never touch'd;
for he fancied that this meant a drinking-cup, while it was in reality a large flat vessel made of brass in the form of a caldron, suitable to receive cold water. And he has spoken of the dactylotus cup, as if it were a goblet that had a hollow place all round the inside of it, so as to be taken hold of inside by the fingers of the drinkers. And some say that the cup which has never been touched by fire means a cup of horn; for that that is not worked by the agency of fire. And perhaps a man might call a φιάλη a drinking-cup by a metaphorical use of the word.
But Philemon, in his treatise on Attic Nouns and Attic Dialects, under the word καλπὶς says, "The dactylotus cup is the same as the two-headed cup into which a person can insert his fingers on both sides. But some say that it is one which has figures in the shape of fingers carved all round it."

> Greek: δακτυλωτὸν ἔκπωμα οὕτως καλούμενον παρὰ Ἴωνι ἐν Ἀγαμέμνονι· οἴσῃ δὲ δῶρον ἄξιον δραμήματος ἔκπωμα δακτυλωτόν, ἄχραντον πυρί, Πελίου μὲν ἆθλον, Κάστορος δ’ ἔργον ποδῶν. Ἐπιγένης μὲν οὖν ἀκούει τὸ ἄμφωτον ποτήριον, εἰς ὃ οἷόν τε τοὺς δακτύλους διείρειν ἑκατέρωθεν· ἄλλοι δὲ τὸ ἐν κύκλῳ τύπους ἔχον οἷον δακτύλους, ἢ τὸ ἔχον ἐξοχὰς οἷα τὰ Σιδώνια ποτήρια, ἢ τὸ λεῖον. ἄχραντον δὲ πυρὶ παρὰ τὸ Ὁμηρικὸν ἄπυρον κατέθηκε λέβητα, τὸ ἐπιτήδειον εἰς ψυχρῶν ὑδάτων ὑποδοχὴν ἢ τὸ πρὸς ψυχροποσίαν εὔθετον. τινὲς δὲ τὸ κέρας, περὶ δὲ τὴν Μολοσσίδα οἱ βόες ὑπερφυῆ ἱστοροῦνται κέρατα ἔχειν· περὶ ὧν τῆς κατασκευῆς Θεόπομπος ἱστορεῖ. ἐξ ὧν πιθανὸν καὶ αὐτὸν ἐσχηκέναι. πλησίον δὲ τῆς Μολοσσίας ἡ Ἰωλκός, ἐν ᾗ ὁ ἐπὶ Πελίᾳ ἀγὼν ἐτέθη. βέλτιον δὲ λέγειν, φησὶν ὁ Δίδυμος ἐν τῷ τοῦ δράματος ἐξηγητικῷ,
ὅτι παρήκουσεν Ἴων Ὁμήρου λέγοντος· πέμπτῳ δ’ ἀμφίθετον φιάλην ἀπύρωτον ἔθηκεν. ἔδοξε γὰρ ἔκπωμα εἶναι· ἐστὶ δὲ χαλκίον ἐκπέταλον λεβητῶδες, ἐπιτηδείως ἔχον πρὸς ὑδάτων ψυχρῶν ὑποδοχάς. δακτυλωτὸν δ’ οἷον κύκλῳ τὴν φιάλην κοιλότητας· ἔχουσαν ἔνδοθεν οἷον δακτύλων, ἢ ἐπεὶ περιείληπται τοῖς τῶν πινόντων δακτύλοις. τινὲς δὲ ἀπύρωτον φιάλην τὸ κέρας· οὐ γὰρ γίνεται διὰ πυρός. λέγοι δ’ ἂν ἴσως κατὰ μεταφορὰν ἔκπωμα τὴν φιάλην.
Φιλήμων δ’ ἐν τοῖς Ἀττικοῖς Ὀνόμασιν ἢ Γλώτταις προθεὶς καλπίς φησι·. δακτυλωτὸν ἔκπωμα καὶ τὸ ἄμφωτον, εἰς ὅ ἐστιν οἷόν τε τοὺς δακτύλους ἑκατέρωθεν διείρειν. οἱ δὲ τὸ ἔχον κύκλῳ δακτυλοειδεῖς τύπους τινάς.

[¶8] There is also the elephant; and this was the name of a kind of cup, as we are told by Damoxenus, in the Man who laments himself—
A. If that is not enough, here is the boy
Bringing the elephant.
B. In God's name tell me,
What beast is that?
A. 'Tis a mighty cup,
Pregnant with double springs of rosy wine,
And able to contain three ample measures;
The work of Alcon. When I was at Cypseli,
Adæus pledged me in this selfsame cup.
And Epinicus also mentions this cup, in his Supposititious Damsels; and I will quote his testimony when I come to speak of the rhytum.

> Greek: Ἐλέφας. οὕτως ἐκαλεῖτο ποτήριόν τι, ὡς Δαμόξενός φησιν ἐν Αὑτὸν πενθοῦντι εἰ δ’ οὐχ ἱκανόν σοι, τὸν ἐλέφανθ’ ἥκει φέρων ὁ παῖς. β. τί δ’ ἐστὶ τοῦτο, πρὸς θεῶν; α. ῥυτὸν δίκρουνον ἡλίκον τι τρεῖς χωρεῖν χοᾶς, Ἄλκωνος ἔργον. προὔπιεν δὲ μοί ποτε ἐν Κυψέλοις Ἀδαῖος. - μνημονεύει τοῦ ποτηρίου τούτου καὶ Ἐπίνικος ἐν Ὑποβαλλομέναις, οὗ τὸ μαρτύριον παρέξομαι ἐν τῷ περὶ τοῦ ῥυτοῦ λόγῳ.

[¶9] There is another kind of cup called the Ephebus. And Philemon the Athenian, in his treatise on Attic Nouns and Attic Dialects, says that this cup is also called the embasicoitas; but Stephanus the comic poet, in his Friend of the Lacedæmonians, says—
Sos. The king then pledged him in a certain village.
B. A wondrous thing. What can you mean? Is this
A kind of goblet?
Sos. No; I mean a village
Near Thyria.
B. Why, my whole thoughts were borne
Off to the Rhodian cups, O Sosia,
And to those heavy bowls they call ephebi.

> Greek: ἔφηβος, τὸ καλούμενον ποτήριον ἐμβασικοίταν οὕτως φησὶ καλεῖσθαι Φιλήμων ὁ Ἀθηναῖος ἐν τῷ περὶ Ἀττικῶν Ὀνομάτων ἢ Γλωσσῶν. στέφανος δ’ ὁ κωμικὸς ἐν Φιλολάκωνί φησι· τούτῳ προέπιεν ὁ βασιλεὺς κώμην τινά. β. καινόν τι τοῦτο γέγονε νῦν ποτήριον;. κώμη μὲν οὖν τίς ἐστι περὶ τὴν Θουρίαν. β. εἰς τὰς Ῥοδιακὰς ὅλος ἀπηνέχθην ἐγὼ καὶ τοὺς ἐφήβους, Σωσία, τοὺς δυσχερεῖς.

[¶10] There are also some cups which are called ἡδυποτίδες. “These,” says Lynceus the Samian, "were made by the Rhodians in emulation of the Thericlean goblets which were in use at Athens. But as the Athenians, on account of the great weight of metal employed in them, only made this shape for the use of the richer classes, the Rhodians made theirs so light that they were able to put these ornaments within the reach even of the poor. And Epigenes mentions them, in his Heroine, in these words—
A psycter, and a cyathus, and cymbia,
Four rhyta, and three hedypotides,
A silver strainer, too.
And Sermus, in the fifth book of his Delias, says that there is among the offerings at Delos a golden hedypotis, the gift of Echenica, a woman of the country, whom he mentions also, in his eighth book. And Cratinus the younger says, using the diminutive form,—
And Archephon had twelve ἡδυπότια.

> Greek: ἡδυποτάδες. ταύτας φησὶν ὁ Σάμιος Λυγκεὺς Ῥοδίους ἀντιδημιουργήσασθαι πρὸς τὰς Ἀθήνησι θηρικλείους, Ἀθηναίων μὲν αὐτὰς τοῖς πλουσίοις διὰ τὰ βάρη χαλκευσαμένων τὸν ῥυθμὸν τοῦτον, Ῥοδίων δὲ διὰ τὴν ἐλαφρότητα τῶν ποτηρίων καὶ τοῖς πένησι τοῦ καλλωπισμοῦ τούτου μεταδιδόντων. μνημονεύει δ’ αὐτῶν καὶ Ἐπιγένης ἐν Ἡρωίνῃ διὰ τούτων ψυκτῆρα, κύαθον, κυμβία, ῥυτὰ τέτταρα, ἡδυποτίδας τρεῖς, ἡθμὸν ἀργυροῦν. Σῆμος δ’ ἐν πέμπτῃ Δηλιάδος ἀνακεῖσθαί φησιν ἐν Δήλῳ χρυσῆν ἡδυποτίδα Ἐχενίκης ἐπιχωρίας γυναικός, ἧς μνημονεύει καὶ ἐν τῇ η. Κρατῖνος δ’ ὁ νεώτερός φησι· παρ’ Ἀρχεφῶντος ἡδυποτίδας δώδεκα.

[¶11] There was another kind of cup called the Herculeum. Pisander, in the second book of his Herculead, says that the cup in which Hercules sailed across the ocean belonged to the Sun; and that Hercules received it from Oceanus for that purpose. But, perhaps, as the hero was fond of large cups, the poets and historians jesting because of the great size of this one, invented the fable of his having gone to sea in a cup. But Panyasis, in the first book of his Herculead, says that Hercules obtained the cup of the Sun from Nereus, and sailed even to Erythea in it. And we have said before that Hercules was one of the inordinate drinkers. And that the sun was borne on towards his setting in a cup, Stesichorus tells us, where he says—
And then the Sun, great Hyperion's offspring,
Embarked in his golden cup, that he
Might cross the ocean's wide expanse, and come
To the deep foundations of immortal Night;
To his fond mother, and his virgin bride,
And his dear children. And the son of Jove
Came to the grove
Shaded with laurels and with bays.
And Antimachus speaks thus—
And then the most illustrious Erythea
Sent the Sun forth in a convenient cup.
And Aeschylus, in his Daughters of the Sun, says—
There in the west is found the golden cup,
Great Vulcan's work, your father's property,
In which he's borne along his rapid course
O'er the dark waters of the boundless sea.
When, his work done, he flies before dark Night,
Borne on her black-horsed chariot.

> Greek: Ἡράκλειον. Πείσανδρος ἐν δευτέρῳ Ἡρακλείας τὸ δέπας ἐν ᾧ διέπλευσεν ὁ Ἡρακλῆς τὸν ᾽ Ὠκεανοῦ εἶναι μέν φησιν Ἡλίου, λαβεῖν δ’ αὐτὸ παρ’ ᾽ κεανοῦ τὸν Ἡρακλέα. μήποτε δὲ ἐπεὶ μεγάλοις ἔχαιρε ποτηρίοις ὁ ἥρως, διὰ τὸ μέγεθος παίζοντες οἱ ποιηταὶ καὶ συγγραφεῖς πλεῖν αὐτὸν ἐν ποτηρίῳ ἐμυθολόγησαν. Πανύασις δ’ ἐν πρώτῳ ʽ Ἡρακλείας παρὰ Νηρέως φησὶ τὴν τοῦ ʽ Ἡλίου φιάλην κομίσασθαι τὸν Ἡρακλέα καὶ διαπλεῦσαι εἰς Ἐρύθειαν. ὅτι δὲ εἷς ἦν ὁ Ἡρακλῆς τῶν πλεῖστον πινόντων προείπομεν. ὅτι δὲ καὶ ὁ Ἥλιος ἐπὶ ποτηρίου διεκομίζετο ἐπὶ τὴν δύσιν Στησίχορος μὲν οὕτως φησίν ἀέλιος δ’ Ὑπεριονίδας δέπας ἐσκατέβαινε χρύσεον, ὄφρα δι’ ᾽ Ὠκεανοῖο περάσας ἀφίκοιθ’ ἱερᾶς ποτὶ βένθεα νυκτὸς ἐρεμνᾶς ποτὶ ματέρα κουριδίαν τ’ ἄλοχον πάιδὰς τε φίλους. ὁ δ’ ἐς ἄλσος ἔβα δάφναισι κατάσκιον ποσὶν πάις Διός. καὶ Ἀντίμαχος δ’ οὑτωσὶ λέγει· τότε δὴ χρυσέῳ ἐν δέπαι ἠέλιον πόμπευεν ἀγακλυμένη Ἐρύθεια, καὶ Αἰσχύλος ἐν Ἡλιάσιν ἔνθ’ ἐπὶ δυσμαῖς τεοῦ πατρὸς Ἡφαιστοτευχὲς δέπας, ἐν τῷ διαβάλλει πολὺν οἰδματόεντα περίδρομον πόρον συθείς, μελανίππου προφυγὼν ἱερᾶς νυκτὸς ἀμολγόν.

[¶12] And Mimnermus, in his Nannus, says that the Sun when asleep is borne round to the east, lying on a golden bed which was made for this express purpose by Vulcan; by which enigmatical statement he indicates the hollow form of the cup; and he speaks thus—
For the Sun labours every day, nor ever
Do he or his fleet steeds know pleasing rest
From that bright hour when the rosy Morn,
Leaving her ocean-bed, mounts up to heaven.
For all across the sea, a lovely bed
Of precious gold, the work of Vulcan's hands,
Conveys the god; passing on rapid wings
Along the water, while he sleeps therein,
From the bright region of th' Hesperides,
To th' Ethiopian shore, where his swift car
And fiery horses wait within their stalls
Till bright Aurora comes again and opes
Her rosy portals. Then Hyperion's son
Ascends again his swift untiring car.
But Theolytus, in the second book of his Annals, says that the Sun crosses the sea in a cup, and that the first person who invented this statement was the author of the poem called the Battle of the Titans. And Pherecydes, in the third book of his Histories, having previously spoken about the ocean, adds—“But Hercules drew his bow against him, as if he meant to shoot him: and the Sun bade him desist, and so he, being afraid, did desist. And in return for his forbearance, the Sun gave him the golden cup in which he himself used to travel with his horses when he has set, going all night across the ocean to the east, where he again rises. And so then Hercules went in this cup to Erythea. And when he was at sea, Oceanus, to tempt him, appeared to him in visible form, tossing his cup about in the waves; and he then was on the point of shooting Oceanus; but Oceanus being frightened desired him to forbear.”

> Greek: Μίμνερμος δὲ Ναννοῖ ὁ ἐν εὐνῇ φησι χρυσῇ κατεσκευασμένῃ πρὸς τὴν χρείαν ταύτην ὑπὸ Ἡφαίστου τὸν Ἥλιον καθεύδοντα περαιοῦσθαι πρὸς τὰς ἀνατολάς, αἰνισσόμενος τὸ κοῖλον τοῦ ποτηρίου, λέγει δ’ οὕτως· ἠέλιος μὲν γὰρ πόνον ἔλλαχεν ἤματα πάντα, οὐδὲ ποτ’ ἄμπαυσις γίγνεται οὐδεμία ἵπποισίν τε καὶ αὐτῷ, ἐπὴν ῥοδοδάκτυλος Ἠὼς ᾽ ὠκεανὸν προλιποῦσ’ οὐρανὸν εἰσαναβῇ τὸν μὲν γὰρ διὰ κῦμα φέρει πολυήρατος εὐνή, κοιίλη Ἡφαίστου χερσὶν ἐληλαμένη χρυσοῦ τιμήεντος, ὑπόπτερος, ἄκρον ἐφ’ ὕδωρ εὕδονθ’ ἁρπαλέως χώρου ἀφ’ Ἑσπερίδων γαῖαν ἐς Αἰθιόπων, ἵνα δὴ θοὸν ἅρμα καὶ ἵπποι ἑστᾶσ’ ὄφρ’ Ἠὼς ἠριγένεια μόλῃ. ἔνθ’ ἐπεβήσεθ’ ἑῶν ὀχέων Ὑπερίονος υἱός. Θεόλυτος δ’ ἐν δευτέρῳ ῝ Ὥρων ἐπὶ λέβητός φησιν αὐτὸν διαπλεῦσαι, τοῦτο πρώτου εἰπόντος τοῦ τὴν Τιτανομαχίαν ποιήσαντος. Φερεκύδης δ’ ἐν τῇ τρίτῃ τῶν Ἱστοριῶν προειπὼν περὶ τοῦ ᾽ Ὠκεανοῦ ἐπιφέρει· ὁ δ’ Ἡρακλῆς ἕλκεται ἐπ’ αὐτὸν τὸ τόξον ὡς βαλῶν, καὶ ὁ Ἥλιος παύσασθαι κελεύει, ὁ δὲ δείσας παύεται. ἥλιος δὲ ἀντὶ τούτου δίδωσιν αὐτῷ τὸ δέπας τὸ χρύσεον ὃ αὐτὸν ἐφόρει σὺν ταῖς ἵπποις, ἐπὴν δύνῃ, διὰ τοῦ ᾽ Ὠκεανοῦ τὴν νύκτα πρὸς ἑῴην ἵν’ ἀνίσχει ὁ ἥλιος, ἔπειτα πορεύεται ʽ Ἡρακλῆς ἐν τῷ δέπαι τούτῳ ἐς τὴν Ἐρύθειαν. καὶ ὅτε δὲ ἦν ἐν τῷ πελάγει, ᾽ Ὠκεανὸς πειρώμενος αὐτοῦ κυμαίνει τὸ δέπας φανταζόμενος. ὁ δὲ τοξεύειν αὐτὸν μέλλει, καὶ αὐτὸν δείσας ᾽ Ὠκεανὸς παύσασθαι κελεύει.

[¶13] There is also a cup of the name of ethanion. Hellanicus, in his account of the History and Manners of the Egyptians, writes thus—“In the houses of the Egyptians are found a brazen φιάλη, and a brazen κύαθος, and a brazen ἠθάνιον.” There is another kind called hemitomus; a sort of cup in use among the Athenians, so called from its shape and it is mentioned by Pamphilus, in his Dialects. Then there is the cup called the thericlean cup; this kind is depressed at the sides, sufficiently deep, having short ears, as being of the class of cup called κύλιξ. And, perhaps, it is out of a thericlean cup that Alexis, in his Hesione, represents Hercules to be drinking, when he speaks thus—
And when he had, though scarcely, come t' himself,
He begg'd a cup of wine (κύλικα), and when he'd got it,
He drank down frequent draughts, and drain'd it well;
And, as the proverb says, the man sometimes
Is quite a bladder, and sometimes a sack.
And that the thericlean cup belongs to the class κύλιξ is plainly stated by Theophrastus, in his History of Plants. For speaking of the turpentine-tree, be says—“And thericlean cups (κύλικες θηρίκλειοι) are turned of this wood, in such a manner that no one can distinguish them from earthenware ones.” And Thericles the Corinthian is said to have been the first maker of this kind of cup, and he was a potter originally, and it is after him that they have their name; and he lived about the same time as Aristophanes the comic poet. And Theopompus speaks of this cup, in his Nemea, where he says—
A. Come hither you, you faithful child of Thericles,
You noble shape, and what name shall we give you
Are you a looking-glass of nature? If
You were but full, then I could wish for nothing
Beyond your presence. Come then—
B. How I hate you,
You old Theolyta.
A. Old dost thou call me, friend?
B. What can I call you else? but hither come,
Let me embrace you; come to your fellow-servant:
Is it not so?
A.............. you try me.
B. See here I pledge you in fair friendship's cup.
A. And when you've drunk your fill, then hand the cup
Over to me the first.
But Cleanthes, in his treatise on Interpretation, says—“And as for all these inventions, and whatever others there are of the same kind, such as the thericlean cup, the deinias, the iphicratis, it is quite plain that these, by their very names, indicate their inventors. And the same appears to be the case even now. And if they fail to do so, the name must have changed its meaning a little. But, as has been said before, one cannot in every case trust to a name.” But others state that the thericlean cup has its name from the skins of wild beasts (θηρίων) being carved on it. And Pamphilus of Alexandria says that it is so called from the fact of Bacchus disturbing the beasts (τοὺς θῆρας) by pouring libations out of these cups over them.

> Greek: ἠθάνιον. Ἑλλάνικος ἐν Αἰγυπτιακοῖς οὕτως γράφει· Αἰγυπτίων ἐν τοῖς οἴκοις κεῖται φιάλη χαλκέη καὶ κύαθος χάλκεος καὶ ἠθάνιον χάλκεον. ἡμίτομος ἔκπωμά τι παρ’ Ἀττικοῖς ἀπὸ τοῦ σχήματος οὕτως ὀνομασθέν, φησὶν Πάμφιλος ἐν Γλώσσαις, θηρίκλειος. ἡ κύλιξ αὕτη ἐγκάθηται περὶ τὰς λαγόνας ἱκανῶς βαθυνομένη ὦτά τε ἔχει βραχέα ὡς ἂν κύλιξ οὖσα. καὶ μήποτε Ἄλεξις ἐν Ἡσιόνῃ θηρικλείῳ ποιεῖ τὸν Ἡρακλέα πίνοντα, ὅταν οὑτωσὶ λέγῃ· γενόμενος δ’ ἔννους μόλις ᾔτησε κύλικα καὶ λαβὼν ἑξῆς πυκνὰς ἕλκει, καταντλεῖ, κατά τε τὴν παροιμίαν αἰεὶ ποτ’ εὖ μὲν ἀσκός, εὖ δὲ θύλακος ἅνθρωπός ἐστιν. ὅτι δὲ κύλιξ ἐστὶν ἡ θηρίκλειος σαφῶς παρίστησιν Θεόφραστος ἐν τῇ περὶ Φυτῶν Ἱστορίᾳ, διηγούμενος γὰρ περὶ τῆς τερμίνθου φησί· τορνεύεσθαι δὲ ἐξ αὐτῆς καὶ κύλικας θηρικλείους, ὥστε μηδένα ἂν διαγνῶναι πρὸς τὰς κεραμέας. κατασκευάσαι δὲ λέγεται τὴν κύλικα ταύτην Θηρικλῆς ὁ Κορίνθιος κεραμεύς, ἀφ’ οὗ καὶ τοὔνομα ἔσχε, γεγονὼς τοῖς χρόνοις κατὰ τὸν κωμικὸν Ἀριστοφάνη. μνημονεύει δὲ τῆς κύλικος Θεόπομπος μὲν ἐν Νεμέᾳ οὕτως· σπι. χώρει σὺ δεῦρο, Θηρικλέους πιστὸν τέκνον, γενναῖον εἶδος, ὄνομά σοι τί θώμεθα; ἆρ’ εἶ κάτοπτρον φύσεος; ἢν πλῆρες δοθῇς, οὐδὲν ποτ’ ἄλλο. δεῦρο δή, γεμίσω σ’ ἐγώ. γραῦ Θεολύτη, γραῦ. θεολ. τί με καλεῖς σύ, φίλτατε; σπι. ἵν’ ἀσπάσωμαι δεῦρο παρ’ ἐμέ, Θεολύτη, παρὰ τὸν νέον ξύνδουλον. οὑτωσὶ καλῶς. θεολ. Σπινθὴρ τάλας, πειρᾷς με. σπι. ναί, τοιοῦτό τι· φιλοτησίαν δὲ τήνδε σοι προπίομαι. δέξαι· πιοῦσα δ’ ὁπόσον ἄν σοι θυμὸς ᾖ, παράδος τὸ περιόν. Κλεάνθης δ’ ἐν τῷ περὶ Μεταλήψεως συγγράμματὶ ᾽ τὰ τούτων· εὑρήματα καὶ ὅσα τοιαῦτα εὐκατάληπτά ἐστιν, οἷον Θηρίκλειος, Δεινιάς, Ἰφικρατίς, ταῦτα γὰρ πρότερον συνιστορεῖν τοὺς εὑρόντας, φαίνεται δ’ ἔτι καὶ νῦν· εἰ δὲ μὴ ποιεῖ τοῦτο, μεταβεβληκὸς ἂν εἴη μικρὸν τοὔνομα. ἀλλά, καθάπερ εἴρηται, οὐκ ἔστιν πιστεῦσαι τῷ τυχόντι ἄλλοι δ’ ἱστοροῦσι θηρίκλειον ὀνομασθῆναι τὸ ποτήριον διὰ τὸ δορὰς θηρίων αὐτῷ ἐντετυπῶσθαι. Πάμφιλος δ’ ὁ Ἀλεξανδρεὺς ἀπὸ τοῦ τὸν Διόνυσον τοὺς θῆρας κλονεῖν σπένδοντα ταῖς κύλιξι ταύταις κατ’ αὐτῶν.

[¶14] And Antiphanes mentions this kind of cup, in his Similitudes, saying—
And when they had done supper, (for I wish
To put all things that happen'd in the interval
Together,) then the thericlean cup
Of Jove the Saviour was introduced,
Full of the luscious drops which o'er the sea
Came from the isle of the delicious drinks,
The sea-girt Lesbos, full, and foaming up,
And each one in his right hand gladly seized it.
And Eubulus, in his Dolon, says—
I never drain'd a cup more carefully,
For I did make the earthen cask more clean
Than Thericles did make his well-turn'd cups
E'en in his youth.
And, in his Dice-players, he says—
And then they drain'd the valiant cup yclept
The thericlean; foaming o'er the brim,
With Lacedæmonian lip, loud sounding
As if 'twere full of pebbles, dark in colour,
A beauteous circle, with a narrow bottom,
Sparkling and brilliant, beautifully wash'd,
All crown'd with ivy; and the while they call'd
On the great name of Jove the Saviour.
And Ararus, or Eubulus, whichever it was who was the author of the Campylion, says—
O potter's earth, you whom great Thericles
Once fashion'd, widening out the circling depth
Of your large hollow sides; right well must you
Have known the natures and the hearts of women,
That they are not well pleased with scanty cups.
And Alexis, in his Horseman, says—
There is, besides, a thericlean cup,
Having a golden wreath of ivy round it,
Carved on it, not appended.
And in his Little Horse he says—
He drank a thericlean cup of unmix'd wine,
Right full, and foaming o'er the brim.

> Greek: μνημονεύει τοῦ ἐκπώματος καὶ Ἀντιφάνης ἐν Ὁμοίοις οὕτως ὠς δ’ ἐδείπνησαν συνάψαι βούλομαι γὰρ τἀν μέσῳ καὶ Διὸς σωτῆρος ἦλθε Θηρίκλειον ὄργανον, τῆς τρυφερᾶς ἀπὸ Λέσβου σεμνοπόνου σταγόνος πλῆρες, ἀφρίζον, ἕκαστος δεξιτερᾷ δ’ ἔλαβεν … καὶ Εὔβουλος ἐν μὲν Δόλωνι· διένιψα δ’ οὐδὲν σκεῦος οὐδεπώποτε· καθαρώτερον γὰρ τὸν κέραμον εἰργαζόμην ἢ Θηρικλῆς τὰς κύλικας, ἡνίκ’ ἦν νέος. ἐν δὲ Κυβευταῖς· ἄρτι μὲν μάλ’ ἀνδρικὴν τῶν θηρικλείων ὑπεραφρίζουσαν σορόν κωθωνόχειλον, ψηφοπεριβομβήτριαν, μέλαιναν, εὐκύκλωτον, ὀξυπύνδακα, στίλβουσαν, ἀνταυγοῦσαν, ἐκνενιμμένην, κισσῷ κάρα βρύουσαν, ἐπικαλούμενοι εἷλκον Διὸς σωτῆρος. Ἀραρὼς δ’ ἢ Εὔβουλος ἐν Καμπυλίωνι· ὦ γαῖα κεραμί, τίς σε Θηρικλῆς ποτε ἔτευξε κοίλης λαγόνος εὐρύνας βάθος; ἦ που κατειδὼς τὴν γυναικείαν φύσιν ὡς οὐχὶ μικροῖς ἥδεται ποτηρίοις. Ἄλεξις δ’ ἐν Ἱππεῖ· καὶ θηρίκλειός τις κύλιξ, στέφανον κύκλῳ ἔχουσα χρυσοῦν οὐ γὰρ ἐπίτηκτὸν τινα. καὶ ἐν Ἱππίσκῳ. μεστὴν ἀκράτου θηρίκλειον ἔσπασε κοίλην ὑπερθύουσαν.

[¶15] But Timæus, in the twenty-eighth book of his History, calls the cup thericlea, writing thus:—“There was man of the name of Polyxenus who was appointed one of the ambassadors from Tauromenium, and he returned having received several other presents from Nicodemus, and also a cup of the kind called thericlea.” And Adæus, in his treatise on Descriptions, considers that the thericleum and the car- chesium are the same. But that they are different is plainly shown by Callixenus, who, in his Account of Alexandria and its customs, says—“And some people marched in the procession, bearing thericlea (and he uses the masculine form θηρικλείους), and others bearing carchesia.” And what kind of cup the carchesium was, shall be explained in due time. There is also another kind called the thericlean bowl (θηρίκλειος κρατὴρ), which is mentioned by Alexis, in his Cycnus—
And in the midst a thericlean bowl
Resplendent stood; full of old clear white wine,
And foaming to the brim. I took it empty,
And wiped it round, and made it shine, and placed it
Firm on its base, and crown'd it round with branches
Of Bacchus' favourite ivy.
Menander also has used the form θηρίκλειος as feminine, in his Fanatic Woman, when he says—
And being moderately drunk, he took
And drain'd the thericleum (τὴν θηρίκλειον).
And in his Begging Priest he says—
Drinking a thericleum of three pints.
And Deoxippus, in his Miser, says—
A. I want now the large thericlean cup (τῆς θηρικλείου τῆς μεγάλης).
B. I know it well.
A. Likewise the Rhodian cups;
For when I've pour'd the liquor into them,
I always seem to drink it with most pleasure.
And Polemo, in the first book of his treatise on the Acropolis at Athens, has used the word in the neuter gender, saying— “Neoptolemus offered up some golden thericlean cups (τὰ θηρίκλεια) wrought on foundations of wood.”

> Greek: Τίμαιος δ’ ἐν τῇ ὀγδόῃ καὶ εἰκοστῇ τῶν Ἱστοριῶν θηρικλείαν καλεῖ τὴν κύλικα γράφων οὕτως· Πολύξενός τις τῶν ἐκ Ταυρομενίου μεθεστηκότων ταχθεὶς ἐπὶ τὴν πρεσβείαν ἕτερά τε δῶρα παρὰ τοῦ Νικοδήμου καὶ κύλικα θηρικλείαν λαβὼν ἐπανῆκεν. Ἀδαῖος δ’ ἐν τοῖς περὶ Διαθέσεως τὸ αὐτὸ ὑπολαμβάνει θηρίκλειον εἶναι καὶ καρχήσιον. ὅτι δὲ διαφέρει σαφῶς παρίστησι Καλλίξεινος ἐν τοῖς περὶ Ἀλεξανδρείας φάσκων τινὰς ἔχοντας θηρικλείους πομπεύειν, τοὺς δὲ καρχήσια. ὁποῖον δ’ ἐστὶ τὸ καρχήσιον ἐν τοῖς ἑξῆς λεχθήσεται. καλεῖται δέ τις καὶ θηρίκλειος κρατήρ, οὗ μνημονεύει Ἄλεξις ἐν Κύκνῳ· φαιδρὸς δὲ κρατὴρ θηρίκλειος ἐν μέσῳ ἕστηκε λευκοῦ νέκταρος παλαιγενοῦς πλήρης, ἀφρίζων ὃν λαβὼν ἐγὼ κενὸν τρίψας, ποήσας λαμπρόν, ἀσφαλῆ βάσιν στήσας, συνάψας καρπίμοις κισσοῦ κλάδοις ἔστεψα. θηλυκῶς δὲ τὴν θηρίκλειον εἶπε Μένανδρος ἐν Θεοφορουμέῃ· μέσως μεθύων τὴν θηρίκλειον ἔσπασε. καὶ ἐν Μηναγύρτῃ· προπίνων θηρίκλειον τρικότυλον μίαν. καὶ Διώξιππος ἐν Φιλαργύρῳ· τῆς θηρικλείου τῆς μεγάλης χρεία ἐστί μοι. αἰσχ. εὖ οἶδα. α. καὶ τῶν Ῥοδιακῶν. ἥδιστα γὰρ ἐκ τῶν τοιούτων, Αἰσχρέα, ποτηρίων εἴωθα πίνειν. πολέμων δ’ ἐν πρώτῳ περὶ τῆς Ἀθήνησιν ἀκροπόλεως οὐδετέρως ὠνόμασεν εἰπών· τὰ χρυσᾶ θηρίκλεια ὑπόξυλα Νεοπτόλεμος ἀνέθηκεν.

[¶16] And Apollodorus of Gela, in his Philadelphi, or the Man who killed himself by Starvation, says—
Then there were robes of fine embroidery,
And silver plate, and very skilful chasers
Who ornament the thericlean cups,
And many other noble bowls besides.
And Aristophon, in his Philonides, says—
Therefore my master very lately took
The well-turn'd orb of a thericlean cup,
Full foaming to the brim with luscious wine,
Mix'd half-and-half, a most luxurious draught,
And gave it me as a reward for virtue;
I think because of my tried honesty;
And then, by steeping me completely in it,
He set me free.
And Theophilus, in his Bœotia, says—
He mixes beautifully a large cup
Of earthenware, of thericlean fashion,
Holding four pints, and foaming o'er the brim;
Not Autocles himself, by earth I swear,
Could in his hand more gracefully have borne it.
And, in his Prœtides, he says—
And bring a thericlean cup, which holds
More than four pints, and's sacred to good fortune.
There is also a cup called the Isthmian cup: and Pamphilus, in his treatise on Names, says that this is a name given to a certain kind of cup by the inhabitants of Cyprus.

> Greek: Ἀπολλόδωρος δ’ ὁ Γελῷος ἐν Φιλαδέλφοις ἢ Ἀποκαρτεροῦντί φησιν ἐφεξῆς στρώματ᾽, ἀργυρώματα, θηρίκλειοι καὶ τορευτὰ πολυτελῆ ποτήρια ἕτερα. Ἀριστοφῶν δ’ ἐν Φιλωνίδῃ· τοιγαροῦν ἐμοὶ μὲν ἀρτίως ὁ δεσπότης δι’ ἀρετὴν τῶν θηρικλείων εὐκύκλωτον ἀσπίδα, ὑπεραφρίζουσαν, τρυφῶσαν, ἴσον ἴσῳ κεκραμένην, προσφέρων ἔδωκεν οἶμαι, χρηστότητος οὕνεκα. εἶτ’ ἐλευθέραν ἀφῆκε βαπτίσας ἐρρωμένως. Θεόφιλος δ’ ἐν Βοιωτίᾳ· τετρακότυλον δὲ κύλικα κεραμέαν τινὰ τῶν θηρικλείων πῶς δοκεῖσ’ κεραννύει καλῶς, ἀφρῷ ζέουσαν. οὐδ’ ἂν Αὐτοκλῆς οὕτως μὰ τὴν Γῆν εὐρύθμως τῇ δεξιᾷ ἄρας ἐνώμα. ἐν δὲ Προιτίσι· καὶ κύλικ’ ἀκράτου θηρίκλειον εἰσφέρει πλέον ἢ κοτύλας χωροῦσαν ἕπτ’ Ἀγαθῆς Τύχης. Ἴσθμιον. Πάμφιλος ἐν τοῖς περὶ Ὀνομάτων Κυπρίους τὸ ποτήριον οὕτως καλεῖν.

[¶17] There is also a kind of vessel called cadus; which Simmias states to be a kind of cup, quoting this verse of Anacreon—
I breakfasted on one small piece of cheesecake,
And drank a cadus full of wine.
And Epigenes, in his Little Monument, says—
A. Craters, and cadi, olkia, and crunea.
B. Are these crunea?
A. To be sure these are,
Luteria, too. But why need I name each
For you yourself shall see them.
B. Do you say
That the great monarch's son, Pixodarus,
Has come to this our land?
And Hedylus, in his Epigrams, says—
Let us then drink; perhaps among our cups
We may on some new wise and merry plan
With all good fortune light. Come, soak me well
In cups (κάδοις) of Chian wine, and say to me,
“Come, sport and drink, good Hedylus;” I hate
To live an empty life, debarr'd from wine.
And in another place he says—
From morn till night, and then from night till morn,
The thirsty Pasisocles sits and drinks,
In monstrous goblets (κάδοις), holding quite four quarts,
And then departs whatever way he pleases.
But midst his cups he sports more mirthfully,
And is much stronger than Sicelides.
How his wit sparkles I Follow his example,
And ever as you write, my friend, drink too.
But Clitarchus, in his treatise on Dialects, says that the Ionians call an earthenware cask κάδος. And Herodotus, in his third book, speaks of a cask (κάδος) of palm wine.

> Greek: κάδος. Σιμμίας ποτήριον, παρατιθέμενος Ἀνακρέοντος· ἠρίστησα μὲν ἰτρίου λεπτοῦ μικρὸν ἀποκλάς, οἴνου δ’ ἐξέπιον κάδον. Ἐπιγένης δ’ ἐν Μνηματίῳ φησίν κρατῆρες, κάδοι, ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί λουτήρι’ ἀλλὰ τί καθ’ ἕκαστον δεῖ λέγειν; ὄψει γὰρ αὐτός. β. βασιλέως υἱὸν λέγεις Καρῶν ἀφῖχθαι; α. δηλαδὴ, Πιξώδαρον. Ἡδύλος Ἐπιγράμμασι·
πίνωμεν καὶ γάρ τι νέον, καὶ γάρ τι παρ’ οἶνον εὕροιμ’ ἂν λεπτὸν καί τι μελιχρὸν ἔπος. ἀλλὰ κάδοις Χίου με κατάβρεχε καὶ λέγε παῖζε, Ἡδύλε. μισῶ ζῆν ἐς κενόν, οὐ μεθύων.
καὶ ἐν ἄλλῳ· ἐξ ἠοῦς εἰς νύκτα καὶ ἐκ νυκτῶν πάλι Σωκλῆς εἰς ἠοῦν πίνει τετραχόοισι κάδοις, εἶτ’ ἐξαίφνης που τυχὸν οἴχεται. ἀλλὰ παρ’ οἶνον Σικελίδεω παίζει πουλὺ μελιχρότερον, ἐστὶ δὲ καὶ πολὺ δὴ στιβαρώτερος. ὡς δ’ ἐπιλάμπει ἡ χάρις, ὥστε φίλος καὶ γράφε καὶ μέθυε. Κλείταρχος δ’ ἐν ταῖς Γλώσσαις τὸ κεράμιόν φησιν Ἴωνας κάδον καλεῖν. Ἡρόδοτος δ’ ἐν τῇ τρίτῃ φοινικηίου, φησίν, οἴνου κάδον.

[¶18] There is also the καδίσκος Philemon, in his treatise before mentioned, says that this too is a species of cup. And it is a vessel in which they place the Ctesian Jupiters, as Anticlides says, in his Book on Omens, where he writes,— “The statuettes of Jupiter Ctesius ought to be erected in this manner. One ought to place a new cadiscus with two ears...—and crown the ears with white wool; and on the right shoulder, and on the forehead.... and put on it what you find there, and pour ambrosia over it. But ambrosia is compounded of pure water, and oil, and all kinds of fruits; and these you must pour over.” Stratis the comic poet also mentions the cadiscus, in his Lemnomeda, where he says—
The wine of Mercury, which some draw forth
From a large jug, and some from a cadiscus,
Mix'd with pure water, half-and-half.

> Greek: καδίσκος;. Φιλήμων ἐν τῷ προειρημένῳ συγγράμματι ποτηρίου εἶδος. ἀγγεῖον δ’ ἐστὶν ἐν ᾧ τοὺς κτησίους Δίας ἐγκαθιδρύουσιν, ὡς Αὐτοκλείδης φησὶν ἐν τῷ Ἐξηγητικῷ γράφων οὕτως· Διὸς κτησίου σημεῖα ἱδρύεσθαι χρὴ ὧδε· καδίσκον καινὸν δίωτον ἐπίθημα ἔχοντα στέψαι τὰ ὦτα ἐρίῳ λευκῷ καὶ ἐκ τοῦ ὤμου τοῦ δεξιοῦ καὶ ἐκ τοῦ μετώπου … τοῦ κροκίου, καὶ ἐσθεῖναι ὅ τι ἂν εὕρῃς καὶ εἰσχέαι ἀμβροσίαν. ἡ δ’ ἀμβροσία ὕδωρ ἀκραιφνές, ἔλαιον, παγκαρπία· ἅπερ ἔμβαλε. μνημονεύει τοῦ καδίσκου καὶ Στράττις ὁ κωμικὸς ἐν Λημνομέδᾳ λέγων οὕτως· Ἑρμῆς, ὃν ἕλκουσ’ οἱ μὲν ἐκ προχοιδίου, οἱ δ’ ἐκ καδίσκου σ’ ἴσον ἴσῳ κεκραμένον.

[¶19] There is also the cantharus. Now, that this is the name of a kind of boat is well known. And that there is a kind of cup also called by this name we find from Ameipsias, in his Men Playing at the Cottabus, or Madness, where he says—
Bring here the vinegar cruets, and canthari.
And Alexis, in his Creation (the sentence refers to some one drinking in a wine-shop), says—
And then I saw Hermaiscus turning over
One of these mighty canthari, and near him
There lay a blanket, and his well-fill'd wallet.
And Eubulus, who often mentions this cup by name, in his Pamphilus, says—
But I (for opposite the house there was
A wine-shop recently establish'd)
There watch'd the damsel's nurse; and bade the vintner
Mix me a measure of wine worth an obol,
And set before me a full-sized cantharus.
And in another place he says—
How dry and empty is this cantharus!
And again, in another place-
Soon as she took it, she did drink it up,—
How much d'ye think? a most enormous draught;
And drain'd the cantharus completely dry.
And Xenarchus, in his Priapus, says this—
Pour, boy, no longer in the silver tankard,
But let us have again recourse to the deep.
Pour, boy, I bid you, in the cantharus,
Pour quick, by Jove, aye, by the Cantharus, pour.
And Epigenes, in his Heroine, says—
But now they do no longer canthari make,
At least not large ones; but small shallow cups
Are come in fashion, and they call them neater,
As if they drank the cups, and not the wine.

> Greek: κάνθαρος. ὅτι μὲν πλοίου ὄνομα κοινόν, ὅτι δὲ καὶ ποτήριόν τι οὕτω καλεῖται Ἀμειψίας ἐν Ἀποκοτταβίζουσί φησι· ἡ Μανία, φέρ’ ὀξύβαφα καὶ κανθάρους. Ἄλεξις δ’ ἐν Κρατείᾳ ὁ δὲ λόγος περί τινος ἐν καπηλείῳ πίνοντος· εἶθ’ ὁρῶ τὸν Ἑρμαίσκον τῶν ἁδρῶν τούτων τινὰ κάνθαρον· καταστρέφοντα, πλησίον δὲ κείμενον στρωματέα τε καὶ γύλιον αὐτοῦ. Εὔβουλος δ’ ἐν Παμφίλῳ πολλάκις μεμνημένος τοῦ ὀνόματός φησιν· ἐγὼ δὲ καὶ γὰρ ἔτυχεν ὂν καταντικρὺ τῆς οἰκίας καινὸν καπηλεῖον μέγα ἐνταῦθ’ ἐπετήρουν τὴν τροφὸν τῆς παρθένου, κεράσαι κελεύσας τὸν κάπηλόν μοι χόα ὀβολοῦ παραθεῖναὶ θ’ ὡς μέγιστον κάνθαρον. καὶ πάλιν ὁ δὲ κάνθαρος πάλαι κενὸς ξηραίνεται. καὶ ἔτι· ἅμα δὲ λαβοῦσ’ ἠφάνικε πηλίκον τινὰ οἴεσθε μέγεθος ἐγκρυφίαν μέγαν πάνυ, καὶ ξηρὸν ἐπόησ’ εὐθέως τὸν κάνθαρον. Ξέναρχος δ’ ἐν Πριάπῳ φησὶ τάδε· σὺ δὲ μηκέτ’ ἔγχει, παιδάριον, εἰς ἀργυροῦν, εἰς τὸ βαθὺ δ’ ἐπανάγωμεν· εἰς τὸν κάνθαρον, παιδάριον, ἔγχει, νὴ Δί᾽ εἰς τὸν κάνθαρον. Ἐπιγένης Ἡρωίνῃ· ἀλλ’ οὐδὲ κεραμεύουσι νῦν τοὺς κανθάρους, ὦ τάλαν, ἐκείνους τοὺς ἁδρούς, ταπεινὰ δὲ καὶ γλαφυρὰ πάντες … ὡσπερεὶ αὐτὰ τὰ ποτήρι᾽, οὐ τὸν οἶνον πιόμενοι.

[¶20] And Sosicrates, in his Philadelphi, says—
A gentle breeze mocking the curling waves,
Sciron's fair daughter, gently on its course
Brought with a noiseless foot the cantharus;
here cantharus evidently means a boat.
And Phrynichus, in his Revellers, says–
And then Chærestratus, in his own abode,
Working with modest zeal, did weep each day
A hundred canthari well fill'd with wine.
And Nicostratus, in his Calumniator, says—
A. Is it a ship of twenty banks of oars,
Or a swan, or a cantharus? For when
I have learnt that, I then shall be prepared
Myself t' encounter everything.
B. It is
A cycnocantharus, an animal
Compounded carefully of each.
And Menander, in his Captain of a Ship, says—
A. Leaving the salt depths of the Aegean sea,
Theophilus has come to us, O Strato.
How seasonably now do I say your son
Is in a prosperous and good condition,
And so's that golden cantharus.
B. What cantharus?
A. Your vessel.
And a few lines afterwards he says—
B. You say my ship is safe?
A. Indeed I do,
That gallant ship which Callicles did build,
And which the Thurian Euphranor steer'd.
And Polemo, in his treatise on Painters, addressed to Antigonus, says—"At Athens, at the marriage of Pirithous, Hippeus made a wine jug and goblet of stone, inlaying its edges with gold. And he provided also couches of pinewood placed on the ground, adorned with coverlets of every sort, and for drinking cups there were canthari made of earthenware. And moreover, the lamp which was suspended from the roof, had a number of lights all kept distinct from one another. And that this kind of cup got its name originally from Cantharus a potter, who invented it, Philetærus tells us in his Achilles—
Peleus—but Peleus is a potter's name,
The name of some dry withered lamp-maker,
Known too as Cantharus, exceeding poor,
Far other than a king, by Jove.
And that cantharus is also the name of a piece of female ornament, we may gather from Antiphanes in his Bœotia.

> Greek: Σωσικράτης δὲ Φιλαδέλφοις ἐπὶ πλοίου, λεπτὴ δὲ κυρτοῖς ἐγγελῶσα κύμασιν αὔρα, κόρη Σκίρωνος, ἡσύχῳ ποδὶ προσῆγε πρᾴως καὶ καλῶς τὸν κάνθαρον. Φρύνιχος Κωμασταῖς· εἶτα κεραμεύων ἂν οἴκοι σωφρόνως Χαιρέστρατος ἑκατὸν ἂν τῆς ἡμέρας ἔκλαιεν οἴνου κανθάρους. Νικόστρατος Διαβόλῳ· ἡ ναῦς δὲ πότερον εἰκόσορὸς ἐστ’ ἢ κύκνος ἢ κάνθαρος; τουτὶ γὰρ ἂν πύθωμ’ ἔτι, αὐτὸς περανῶ τὰ πάντ᾽. β. ἀμέλει κυκνοκάνθαρος. ἐξ ἀμφοτέρων τούτων κεκεραμευμένος.ʼ Μένανδρος δὲ Ναυκλήρῳ· ἥκει λιπὼν Αἰγαῖον ἁλμυρὸν βάθος Θεόφιλος ἡμῖν, ὦ Στράτων, ὡς ἐς καλὸν τὸν υἱὸν εὐτυχοῦντα καὶ σεσωσμένον πρῶτος λέγω σοι τόν τε χρυσοῦν κάνθαρον. στρ. ποῖον; τὸ πλοῖον; α. οὐδὲν οἶσθας, ἄθλιε. καὶ μετ’ ὀλίγα· στρ. τὴν ναῦν σεσῶσθαί μοι λέγεις; α. ἔγωγε μὴν τὴν ναῦν ἐκείνην ἣν ἐπόησε Καλλικλῆς ὁ Καλύμνιος, Εὐφράνωρ δ’ ἐκυβέρνα Θούριος. πολέμων δ’ ἐν τοῖς πρὸς Ἀντίγονον περὶ Ζωγράφων φησὶν Ἀθήνησιν ἐν τῷ τοῦ Πειρίθου γάμῳ πεποίηκεν Ἱππεύς τὴν μὲν οἰνοχόην καὶ τὸ κύπελλον λίθινα, χρυσῷ τὰ χείλη περιτεραμνίσας, τὰς δὲ κλισίας ἐλατίνας χαμᾶζε ποικίλοις στρώμασι κεκοσμημένας, ἐκπώματα δὲ κεραμέους κανθάρους, καὶ τὸν λύχνον ὁμοίως τὸν ἐκ τῆς ὀροφῆς ἐξηρτημένον, ἀνακεχυμένας ἔχοντα τὰς φλόγας. ὅτι δὲ καὶ ἀπὸ Κανθάρου κεραμέως ὠνομάσθη τὸ ἔκπωμα Φιλέταιρός φησιν ἐν Ἀχιλλεῖ· Πηλεὺς· ὁ Πηλεὺς δ’ ἐστὶν ὄνομα κεραμέως, ξηροῦ λυχνοποιοῦ, Κανθάρου, πενιχροῦ πάνυ, ἀλλ’ οὐ τυράννου, νὴ Δί᾽. ὅτι δὲ καὶ γυναικεῖον κοσμάριόν ἐστιν κάνθαρος Ἀντιφάνης εἴρηκεν ἐν Βοιωτίδι.

[¶21] There is also a kind of cup called carchesium. Callixenus the Rhodian, in' his History of the Affairs and Customs of Alexandria, says that it is a cup of an oblong shape, slightly contracted in the middle, having ears which reach down to the bottom. And indeed, the carchesium is a tolerably oblong cup, and perhaps it has its name from its being stretched upwards. But the carchesium is an extremely old description of cup; if at least it is true that Jupiter, when he had gained the affections of Alcmena, gave her one as a love gift, as Pherecydes relates in his second book, and Herodorus of Heraclea tells the same story. But Asclepiades the Myrlean says that this cup derives its name from some one of the parts of the equipment of a ship. For the lower part of the mast is called the pterna, which goes down into the socket; and the middle of the mast is called the neck; and towards the upper part it is called carchesium. And the carchesium has yards running out on each side, and in it there is placed what is called the breastplate, being four-cornered on all sides, except just at the bottom and at the top. Both of which extend a little outwards in a straight line. And above the breastplate is a part which is called the distaff, running up to a great height, and being sharp-pointed. And Sappho also speaks of the carchesia, where she says—
And they all had well-fill'd carchesia,
And out of them they pour'd libations, wishing
All manner of good fortune to the bridegroom.
And Sophocles, in his Tyro, says—
And they were at the table in the middle,
Between the dishes and carchesia;
saying that the dragons came up to the table, and took up a position between the meats and the carchesia, or cups of wine. For it was the fashion among the ancients to place upon the table goblets containing mixed wine; as Homer also represents the tables in his time. And the carchesium was named so from having on it rough masses like millet (κεγχροειδὴς), and the α is by enallage instead of ε, καρχήσιον for κερχήσιον. On which account Homer calls those who are overcome by thirst καρ- χαλέους. And Charon of Lampsacus, in his Annals, says that among the Lacedæmonians there is still shown the very same cup which was given by Jupiter to Alcmena, when he took upon himself the likeness of Amphitryon. There is another kind of cup called calpium, a sort of Erythræan goblet, as Pamphilus says; and I imagine it is the same as the one called scaphium.

> Greek: καρχήσιον. Καλλίξεινος ὁ Ῥόδιος ἐν τοῖς περὶ Ἀλεξανδρείας φησὶν ὅτι ποτήριόν ἐστιν ἐπίμηκες, συνηγμένον εἰς μέσον ἐπιεικῶς, ὦτα ἔχον μέχρι τοῦ πυθμένος καθήκοντα, ἐστὶ δὲ ἱκανῶς ἐπίμηκες τὸ ποτήριον τὸ καρχήσιον, καὶ τάχα διὰ τὸ ἀνατετάσθαι οὕτως ὠνόμασται. ἀρχαιότατον δ’ ἐστὶ ποτήριον τὸ καρχήσιον, εἴ γε ὁ Ζεὺς ὁμιλήσας Ἀλκμήνῃ ἔδωκε δῶρον αὐτὸ τῆς μίξεως, ὡς Φερεκύδης ἐν τῇ δευτέρᾳ ἱστορεῖ καὶ Ἡρόδωρος ὁ Ἡρακλεώτης. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς κεκλῆσθαί φησιν αὐτὸ ἀπό τινος τῶν ἐν τῇ νηὶ κατασκευασμάτων. τοῦ γὰρ ἱστοῦ τὸ μὲν κατωτάτω πτέρνα καλεῖται, ἣ ἐμπίπτει εἰς τὴν ληνόν, τὸ δ’ οἷον εἰς μέσον τράχηλος, τὸ δὲ πρὸς τῷ τέλει καρχήσιον. ἔχει δὲ τοῦτο κεραίας ἄνωθεν νευούσας ἐφ’ ἑκάτερα τὰ μέρη, καὶ ἐπίκειται τὸ λεγόμενον αὐτῷ θωράκιον, τετράγωνον πάντῃ πλὴν τῆς βάσεως καὶ τῆς κορυφῆς· αὗται δὲ προὔχουσι μικρὸν ἐπ’ εὐθείας ἐξωτέρω. ἐπὶ δὲ τοῦ θωρακίου εἰς ὕψος ἀνήκουσα καὶ ὀξεῖα γιγνομένη ἐστὶν ἡ λεγομένη ἠλακάτη. μνημονεύει δὲ τῶν καρχησίων καὶ Σαπφὼ ἐν τούτοις· κῆνοι δ’ ἄρα πάντες καρχησία τ’ ἦχον κἄλειβον ἀράσαντο δὲ πάμπαν ἐσλὰ τῷ γαμβρῷ. Κρατῖνος ἐν Διονυσαλεξάνδρῳ· στολὴν δὲ δὴ τίν’ εἶχεν; τοῦτό μοι φράσον. β. θύρσον, κροκωτόν, ποικίλον, καρχήσιον. Σοφοκλῆς Τυροῖ· προσπτῆναι μέσην τράπεζαν ἀμφὶ σῖτα καὶ καρχήσια, πρὸς τὴν τράπεζαν φάσκων προσεληλυθέναι τοὺς δράκοντας καὶ γενέσθαι περὶ τὰ σιτία καὶ τὰ καρχήσια. ἔθος γὰρ ἦν τοῖς ἀρχαίοις ἐπὶ τῶν τραπεζῶν κεκραμένα τιθέναι ποτήρια, καθὰ καὶ Ὅμηρος ποιεῖ. ὠνομάσθη δὲ τὸ καρχήσιον διὰ τὸ τραχύσματα ἔχειν κερχνοειδῆ, καὶ εἴρηται κατὰ ἐναλλαγὴν τοῦ ει πρὸς τὸ α ἀντὶ τοῦ κερχήσιον διὸ καὶ Ὅμηρος τοὺς ὑπὸ δίψους κρατουμένους καρχαλέους εἶπεν. Χάρων δ’ ὁ Λαμψακηνὸς ἐν τοῖς ῝ Ὥροις παρὰ Λακεδαιμονίοις φησὶν ἔτι καὶ εἰς αὐτὸν δείκνυσθαι τὸ δέπας τὸ δοθὲν Ἀλκμήνῃ ὑπὸ Διός, ὅτε Ἀμφιτρύωνι εἰκάσθη. κάλπιον. ποτηρίου τι γένος Ἐρυθραίου, ὥς φησι Πάμφιλος. εἶναι δ’ αὐτὸ οἷόν ἐστι τὸ σκαφίον.