There is another kind of cup called celebe. And this description of drinking-cup is mentioned by Anacreon, where he says—Come, O boy, and bring me nowA celebe, that I may drinkA long deep draught, and draw no breath.It will ten measures of water hold,And five of mighty Chian wine.But it is uncertain what description of cup it is, or whether every cup is not called celebe, because one pours libations into it (ἀπὸ τοῦ χέειν λοιβὴν), or from one's pouring libations (λείβειν). And the verb λείβω is applied habitually to every sort of liquid, from which also the word λέβης is derived. But Silenus and Clitarchus say that celebe is a name given to drinking-cups by the Aeolians. But Pamphilus says that the celebe is the same cup which is also called thermopotis, a cup to drink warm water from. And Nicander the Colophonian, in his Dialects, says that the celebe is a vessel used by the shepherds in which they preserve honey. For Anti- machus the Colophonian, in the fifth book of his Thebais, says—He bade the heralds bear to them a bladderFill'd with dark wine, and the most choice of all,The celebea in his house which lay,Fill'd with pure honey.And in a subsequent passage he says—But taking up a mighty celebeumIn both his hands, well filled with richest honey,Which in great store he had most excellent.And again he says—And golden cups of wine, and then besides,A celebeum yet untouch'd by man,Full of pure honey, his most choice of treasures.And in this passage he very evidently speaks of the celebeum as some kind of vessel distinct from a drinking-cup, since he has already mentioned drinking-cups under the title of δέπαστρα. And Theocritus the Syracusan, in his Female Witches, says—And crown this celebeum with the wool,Well dyed in scarlet, of the fleecy sheep.And Euphorion says—Or whether you from any other streamHave fill'd your celebe with limpid water.And Anacreon says—And the attendant pour'd forth luscious wile,Holding a celebe of goodly size.But Dionysius, surnamed the Slender, explaining the poem of Theodoridas, which is addressed to Love, says that celebe is a name given to a kind of upstanding cup, something like the prusias and the thericleum.
κελέβῃ. τούτου τοῦ ἐκπώματος Ἀνακρέων μνημονεύει· ἄγε δή, φέρ’ ἡμίν, ὦ παῖ, κελέβην, ὅκως ἄμυστιν προπίω, τὰ μὲν δέκ’ ἐγχέας ὕδατος, τὰ πέντε δ’ οἴνου κυάθους. ἄδηλον δὲ πότερον εἶδός ἐστι ποτηρίου ἢ πᾶν ποτήριον κελέβη καλεῖται ἀπὸ τοῦ χέειν εἰς αὐτὸ τὴν λοιβὴν ἤτοι λείβειν τοῦτο δὲ ἐπὶ τοῦ ὑγροῦ συνήθως ἔταττον, ἀφ’ οὗ λέγεται καὶ ὁ λέβης. Σιληνὸς δὲ καὶ Κλείταρχος τοὺς Αἰολεῖς φασιν οὕτω καλεῖν τὸ ποτήριον. Πάμφιλος δὲ μόνην τὴν θερμοποτίδα καλουμένην· τὴν κελέβην εἶναι. Νίκανδρος δ’ ὁ Κολοφώνιος ἐν ταῖς Γλώσσαις ποιμενικὸν ἀγγεῖον μελιτηρὸν τὴν κελέβην εἶναι· καὶ γὰρ Ἀντίμαχος ὁ Κολοφώνιος ἐν πέμπτῳ Θηβαίδος φησί· κήρυκας θ’ ἅμα τοῖσι φέρειν μέλανος οἴνοιο ἀσκὸν ἐνίπλειον κελέβειὸν θ’ ὅττι φέριστον οἷσιν ἐνὶ μεγάροις κεῖτο μέλιτος πεπληθός. καὶ πάλιν· ἀτὰρ ἀμφίθετον κελέβειον ἑλόντες ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον ἦεν. ἀλλαχοῦ δέ φησιν· καὶ χρύσεια δέπαστρα καὶ ἀσκηθέος κελέβειον ἔμπλειον μέλιτος, τὸ ῥὰ οἱ προφερέστερον εἴη. σαφῶς γὰρ νῦν κελέβειον ἀντὶ ἀγγείου τινὸς τέθεικε, προειπὼν ποτήρια δέπαστρα. Θεόκριτος δ’ ὁ Συρακόσιος ἐν ταῖς Φαρμακευτρίαις φησίν στέψον τὰν κελέβαν φοινικέῳ οἰὸς ἀώτῳ· καὶ Εὐφορίων ἠέ ποθεν ποταμῶν κελέβῃ ἀποήφυσας ὕδωρ. Ἀνακρέων ᾠνοχόει δ’ ἀμφίπολος μελιχρὸν οἶνον τρικύαθον κελέβην ἔχουσα. Διονύσιος δ’ ὁ Λεπτὸς ἐξηγούμενος Θεοδωρίδα τὸ εἰς τὸν Ἔρωτα μέλος τὴν κελέβην φησὶ τίθεσθαι ἐπὶ τοῦ ὀρθοῦ ποτηρίου οἷον Προυσιάδος καὶ θηρικλείου.
There is also the horn. It is said that the first men drank out of the horns of oxen; from which circumstance Bacchus often figured with horns on his head, and is moreover called a bull by many of the poets. And at Cyzicus there is a statue of him with a bull's head. But that men drank out of horns (κέρατα) is plain from the fact that to this very day, when men mix water with wine, they say that they κερᾶσαι (mix it). And the vessel in which the wine is mixed is called κρατὴρ, from the fact of the water being mingled (συγκιρνᾶσθαι) in it, as if the word were κερατὴρ, from the drink being poured εἰς τὸ κέρας (into the horn); and even to this day the fashion of making horns into cups con- tinues: but some people call these cups rhyta. And many of the poets represent the ancients as drinking out of horns. Pindar, speaking of the Centaurs, says—After those monsters fierceLearnt the invincible strength of luscious wine;Then with a sudden fury,With mighty hands they threw the snow-white milkDown from the board,And of their own accordDrank away their senses in the silver-mounted horns.And Xenophon, in the seventh book of his Anabasis, giving an account of the banquet which was given by the Thracian Seuthes, writes thus: “But when Xenophon, with his companions, arrived at Seuthes's palace, first of all they embraced one another, and then, according to the Thracian fashion, they were presented with horns of wine.” And in his sixth book he says, when he is speaking of the Paphlagonians, “And they supped lying on couches made of leaves, and they drank out of cups made of horn.” And Aeschylus, in his Perrhæbi, represents the Perrhæbi as using horns for cups, in the following lines:—With silver-mounted horns,Fitted with mouthpieces of rich-wrought gold.And Sophocles, in his Pandora, says—And when a man has drain'd the golden cup,She, pressing it beneath her tender arm,Returns it to him full.And Hermippus, in his Fates, says—Do you now know the thing you ought to do?Give not that cup to me; but from this hornGive me but once more now to drink a draught.And Lycurgus the orator, in his Oration against Demades, says that Philip the king pledged those men whom he loved in a horn. And Theopompus, in the second book of his history of the Affairs and Actions of Philip, says that the kings of the Pæonians, as the oxen in their countries have enormous horns, so large as to contain three or four choes of wine, make drinking-cups of them, covering over the brims with silver or with gold. And Philoxenus of Cythera, in his poem entitled The Supper, says—He then the sacred drink of nectar quaff'dFrom the gold-mounted brims of th' ample horns,And then they all did drink awhile.And the Athenians made also silver goblets in the shape of horns, and drank out of them. And one may ascertain that by seeing the articles mentioned in writing among the list of confiscated goods on the pillar which lies in the Acropolis, which contains the sacred offerings—“There is also a silver horn drinking-cup, very solid.”
κέρας. τοὺς πρώτους λέγεται τοῖς κέρασι τῶν βοῶν πίνειν ἀφ’ οὗ τὸν Διόνυσον κερατοφυῆ πλάττεσθαι ἔτι τε ταῦρον καλεῖσθαι ὑπὸ πολλῶν ποιητῶν. ἐν δὲ Κυζίκῳ καὶ ταυρόμορφος ἵδρυται. ὅτι δὲ τοῖς κέρασιν ἔπινον δῆλον ἐκ τοῦ καὶ μέχρι νῦν λέγεσθαι, ὅταν συμμίσγωσι τῷ οἴνῳ τὸ ὕδωρ, κεράσαι φάσκοντες. καὶ τὸ ἀγγεῖον δ’ ἐν ᾧ κιρνᾶται ὁ οἶνος κρατὴρ ἀπὸ τοῦ συγκιρνᾶσθαι ἐν αὐτῷ τὸ ὕδωρ, ἀπὸ τοῦ κέρατος, οἱονεὶ κερατήρ, ἀπὸ τοῦ εἰς κέρας ἐγχεῖσθαι τὸ πόμα. διαμένει δὲ ἔτι καὶ νῦν ἡ τῶν κεράτων κατασκευή, καλοῦσι γοῦν ἔνιοι ταῦτα ῥυτά. καὶ τῶν ποιητῶν δὲ πολλοὶ παράγουσι πίνοντας τοὺς ἀρχαίους κέρασι. Πίνδαρος μὲν ἐπὶ τῶν Κενταύρων λέγων ἀνδροδάμαντα δ’ ἐπεὶ Φῆρες δάεν ῥιπὰν μελιαδέ οἴνου, ἐσσυμένως ἀπὸ μὲν λευκὸν γάλα χερσὶ τραπεζᾶν ὤθεον, αὐτόματοι δ’ ἐξ ἀργυρέων κεράτων πίνοντες ἐπλάζοντο. καὶ Ξενοφῶν δ’ ἐν τῇ ζ’ τῆς Ἀναβάσεως διηγούμενος τὸ παρὰ τῷ Θρᾳκὶ Σεύθῃ συμπόσιον γράφει οὕτως· ἐπεὶ δὲ Ξενοφῶν σὺν τοῖς μετ’ αὐροῦ εἰσῆλθε πρὸς τὸν Σεύθην, ἠσπάζοντο μὲν πρῶτον ἀλλήλους καὶ κατὰ τὸν Θρᾴκιον νόμον κέρατα οἴνου προὔτεινον. ἐν δὲ τῇ ἕκτῃ περὶ Παφλαγόνων διηγούμενός φησι· κατακείμενοι δ’ ἐν στιβάσιν ἐδείπνουν καὶ ἔπινον κερατίνοις ποτηρίοις. Αἰσχύλος δ’ ἐν Περραιβίσι τοὺς Περραιβοὺς παρίστησιν ἀντὶ ποτηρίων τοῖς κέρασι χρωμένους διὰ τούτων· ἀργυρηλάτοις κέρασι χρυσᾶ στόμια προσβεβλημένοις. καὶ Σοφοκλῆς Πανδώρᾳ· καὶ πλῆρες ἐκπιόντι χρύσεον κέρας τρίψει γέμοντα μαλθακῆς ὑπ’ ὠλένης. Ἕρμιππος Μοίραις οἶσθά νυν ὅ μοι ποίησον; τήνδε νῦν μή μοι δίδου, ἐκ δὲ ταῦ κέρατος αὖ μοι δὸς πιεῖν ἅπαξ μόνον. Λυκοῦργος δ’ ὁ ῥήτωρ ἐν τῷ κατὰ Δημάδου Φίλιππόν φησι τὸν βασιλέα προπίνειν κέρατι τούτοις οἷς ἐφιλοφρονεῖτο. τοὺς δὲ Παιόνων βασιλεῖς φησι Θεόπομπος ἐν δευτέρᾳ Φιλιππικῶν, τῶν βοῶν τῶν παρ’ αὐτοῖς γινομένων μεγάλα κέρατα φυόντων, ὡς χωρεῖν τρεῖς καὶ τέτταρας χόας, ἐκπώματα ποιεῖν ἐξ αὐτῶν, τὰ χείλη περιαργυροῦντας καὶ χρυσοῦντας· καὶ Φιλόξενος δ’ ὁ Κυθήριος ἐν τῷ ἐπιγραφομένῳ Δείπνῳ φησίν πίνετο νεκτάρεον πόμ’ ἐν χρυσέαις προτομαῖς ταύρων κεραστῶν, ἐβρέχοντο δὲ κατὰ μικρόν. Ἀθηναῖοι δὲ καὶ ἀργυρᾶ ποιοῦντες κέρατα ἔπινον ἐξ αὐτῶν. ἔστι γοῦν τοῦτο εὑρεῖν ἐν τοῖς Δημιοπράτοις ἀναγεγραμμένον οὕτως.., ἐκ στήλης ἀνακειμένης ἐν ἀκροπόλει ἣ τὰ ἀναθήματα περιέχει· κέρας ἔκπωμα ἀργυροῦν, καὶ περισκελὶς πρόσεστι ἀργυρᾶ.
There is also the cernus. This is a vessel made of earthenware, having many little cup-like figures fastened to it, in which are white poppies, wheat-ears, grains of barley, peas, pulse, vetches, and lentils. And he who carries it, like the man who carries the mystic fan, eats of these things, as Ammonius relates in the third book of his treatise on Altars and Sacrifices.
κέρνος ἀγγεῖον κεραμεοῦν, ἔχον ἐν αὑτῷ πολλοὺς κοτυλίσκους κεκολλημένους, ἐν οἷς, φησίν, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί. ὁ δὲ βαστάσας αὐτὸ οἷον λικνοφορήσας τούτων γεύεται, ὡς ἱστορεῖ Ἀμμώνιος ἐν γ περὶ Βωμῶν καὶ Θυσιῶν.
There is also the cup called the cissybium. This is a cup with but one handle, as Philemon says. And Neoptolemus the Parian, in the third book of his Dialects, says that this word is used by Euripides in the Andromache, to signify a cup made of ivy (κίσσινον)—And all the crowd of shepherds flock'd together,One bearing a huge ivy bowl of milk,Refreshing medicine of weary toil;Another brought the juice o' the purple vine.For, says he, the cissybium is mentioned in a rustic assembly, where it is most natural that the cups should be made of wood. But Clitarchus says that the Aeolians called the cup which is elsewhere called scyphus, cissybium. And Marsyas says that it is a wooden cup, the same as the κύπελλον. But Eumolpus says that it is a species of cup which perhaps (says he) was originally made of the wood of the ivy. But Nicander the Colophonian, in the first book of his History of Aetolia, writes thus:—"In the sacred festival of Jupiter Didymæus they pour libations from leaves of ivy (κισσοῦ), from which circumstance the ancient cups are called cissybia. Homer says—Holding a cup (κισσύβιον) of dark rich-colour'd wine.And Asclepiades the Myrlean, in his essay on the cup called Nestoris, says, “No one of the men in the city or of the men of moderate fortune used to use the σκύφος or the κισσύβιον, but only the swineherds and the shepherds, and the men in the fields. Polyphemus used the cissybium, and Eumæus the other kind.” But Callimachus seems to make a blunder in the use of these names, speaking of an intimate friend of his who was entertained with him at a banquet by Pollis the Athenian, for he says—For he abhorr'd to drink at one long draughtTh' amystis loved in Thrace, not drawing breath:And soberly preferr'd a small cissybium:And when for the third time the cup (ἄλεισον) went round,I thus addressed him......For, as he here calls the same cup both κισσύβιον and ἄλεισον, he does not preserve the accurate distinction between the names. And any one may conjecture that the κισσύβιον was originally made by the shepherds out of the wood of the ivy (κισσός). But some derive it from the verb χεύμαι, used in the same sense as χωρέω, to contain; as it occurs in the fol- lowing line:—This threshold shall contain (χείσεται) them both.And the hole of the serpent is also called χείη, as containing the animal; and they also give the name of κήθιον, that is, χήτιον, to the box which holds the dice. And Dionysius of Samos, in his treatise on the Cyclic Poets, calls the cup which Homer calls κισσύβιον, κύμβιον, writing thus—“And Ulysses, when he saw him acting thus, having filled a κύμβιον with wine, gave it to him to drink.”
κισσύβιον τὸ μόνωτον ποτήριον Φιλήμων. Νεοπτόλεμος δ’ ὁ Παριανὸς ἐν τρίτῳ Γλωσσῶν τὸ κίσσινον ποτήριον σημαίνειν παρ’ Εὐριπίδῃ ἐν Ἀνδρομέδᾳ· πᾶς δὲ ποιμένων ἔρρει λεώς, ὁ μὲν γάλακτος κίσσινον φέρων σκύφος πόνων ἀναψυκτῆρ᾽, ὁ δ’ ἀμπέλων γάνος. τὸ γὰρ κισσύβιον, φησί, λέγεται ἐπὶ συνόδου ἀγροικικῆς, ἔνθα προσήκει μάλιστα τὸ ξύλινον ποτήριον. Κλείταρχος δέ φησιν Αἰολεῖς τὸν σκύφον κισσύβιον καλεῖν Μαρσύας δὲ κύπελλον καὶ τὸ ξύλινον ποτήριον. Εὔμολπος δὲ γένος τι ποτηρίου, ἴσως, φησίν, κατ’ ἀρχὰς ἐκ κισσίνου κατασκευασθὲν ξύλου. Νίκανδρος δὲ ὁ Κολοφώνιος ἐν τῷ πρώτῳ τῶν Αἰτωλικῶν γράφει· ἐν τῇ ἱεροποιίῃ τοῦ Διδυμαίου Διὸς κισσοῦ σπονσδοποιέονται πετάλοισιν, ὅθεν τὰ ἀρχαῖα ἐκπώματα κισσύβια φωνέεται. Ὅμηρος· κισσύβιον μετὰ χερσὶν ἔχων μέλανος οἴνοιο. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος σκύφει, φησί, καὶ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ Πολύφημος μὲν τῷ κισσυβίῳ, θατέρῳ δὲ Εὔμαιος. Καλλίμαχος δ’ ἔοικε διαμαρτάνειν ἐν τῇ συγχρήσει τῶν ὀνομάτων, λέγων ἐπὶ τοῦ οἰκείου ξένου τοῦ παρὰ τῷ Ἀθηναίῳ Πόλλιδι συνεστιασθέντος αὐτῷ· καὶ γὰρ ὁ Θρηικίην μὲν ἀνήνατο χανδὸν ἄμυστιν ζωροποτεῖν, ὀλίγῳ δ’ ἥδετο κισσυβίῳ. τῷ μὲν ἐγὼ τόδ’ ἔλεξα περιστείχοντος ἀλείσου τὸ τρίτον … ὁ γὰρ λέγων ἄλεισον τὸ αὐτὸ καὶ κισσύβιον τὴν ἀκριβῆ θέσιν τῶν ὀνομάτων οὐ διαφυλάττει. εἰκάσειε δ’ ἄν τις τὸ κισσύβιον τὸ πρῶτον ὑπὸ ποιμένων ἐργασθῆναι ἐκ κισσίνου ξύλου, ἄλλοι δὲ ἐτυμολογοῦσιν αὐτὸ ἀπὸ τοῦ χεῖσθαι, ὅ ἐστὶ χωρεῖν· οὐδὸς δ’ ἀμφοτέρους ὅδε χείσεται. καὶ ἡ τοῦ ὄφεως κατάδυσις χειή, ἡ καταδεχομένη τὸ ζῷον. καὶ κήθιον τὸ χήτιον τὸ χωροῦν τοὺς ἀστραγάλους. Διονύσιος δ’ ὁ Σάμιος ἐν τοῖς περὶ τοῦ Κύκλου τὸ Ὁμηρικὸν κισσύβιον κυμβίον ἔφη γράφων οὕτως· καὶ αὐτὸν Ὀδυσσεὺς ὁρῶν ταῦτα ποιοῦντα πληρώσας τοῦ οἴνου κυμβίον δίδωσι πιεῖν.
There is also the ciborium. Hegesander the Delphian says that Euphorion the poet, when supping with the Prytanis, when the Prytanis exhibited to him some ciboria, which appeared to be made in a most exquisite and costly manner,........ And when the cup had gone round pretty often, he, having drunk very hard and being intoxicated, took one of the ciboria and defiled it. And Didymus says that it is a kind of drinking-cup; and perhaps it may be the same as that which is called scyphium, which derives its name from being contracted to a narrow space at the bottom, like the Egyptian ciboria.
κιβώριον. Ἡγήσανδρος ὁ Δελφὸς Εὐφορίωνά φησι τὸν ποιητὴν παρὰ Πρυτάνιδι δειπνοῦντα καὶ ἐπιδεικνυμένου τοῦ Πρυτάνιδος κιβώριά τινα δοκοῦντα πεποιῆσθαι πολυτελῶς, τοῦ κώθωνος εὖ μάλα προβεβηκότος, λαβὼν ἓν τῶν κιβωρίων ὡς ἐξοινῶν ἐνεούρησε. Δίδυμος δέ φησι ποτηρίου εἶδος εἶναι, καὶ τάχ’ ἂν εἴη τὰ λεγόμενα σκυφία διὰ τὸ κάτωθεν εἰς στενὸν συνῆχθαι ὡς τὰ Αἰγύπτια κιβώρια.
There is also the condu, an Asiatic cup. (Menander, in his play entitled the Flatterer, says—Then, too, there is in Cappadocia,O Struthion, a noble golden cup,Called condu, holding ten full cotyle.And Hipparchus says, in his Men Saved,—A. Why do you so attend to this one soldier?He has no silver anywhere, I know well;But at the most one small embroider'd carpet,(And that is quite enough for him,) on whichSome Persian figures and preposterous shapesOf Persian griffins, and such beasts, are work'd.B Away with you, you wretch.A. And then he hasA condu, a wine-cooler, and a cymbium.And Nicomachus, in the first book of his treatise on the Egyptian Festivals, says—“But the condu is a Persian cup; and it was first introduced by Hermippus the astrologer............. on which account libations are poured out of it.” But Pancrates, in the first book of his Conchoreis, says—But he first pour'd libations to the godsFrom a large silver condu; then he rose,And straight departed by another road. There is also the cononius. Ister, the pupil of Callimachus, in the first book of his History of Ptolemais, the city in Egypt, writes thus:—"A pair of cups, called cononii, and a pair of therielean cups with golden covers.
κόνδυ ποτήριον Ἀσιατικόν. Μένανδρος Κόλακι· κοτύλας χωροῦν δέκα ἐν Καππαδοκίᾳ κόνδυ χρυσοῦν, Στρουθία.· Ἵππαρχος Ἀνασῳζομένοις· προσέχεις τι τούτῳ τῷ στρατιώτῃ; β. τῷδ᾽; ἔχει ἀργύριον οὗτος. α. οὐδαμόθεν, εὖ οἶδ’ ἐγώ, ἀλλ’ ἢ δαπίδιον ἓν ἀγαπητὸν ποικίλον, τέρα τ’ ἔχον καὶ γρῦπας ἐξώλεις τινὰς τῶν Περσικῶν β. εἰς κόρακας, ὦ μαστιγία. α. καὶ κόνδυ καὶ ψυκτῆρα καὶ τι κυμβίον. Νικόμαχος δ’ ἐν πρώτῳ περὶ Ἑορτῶν Αἰγυπτίων φησί·τὸ δὲ κόνδυ ἐστὶ μὲν Περσικόν, τὴν δὲ ἀρχὴν ἣν Ἕρμιππος ἀστρολογικὸς ὡς ὁ κόσμος ἐξ οὗ τῶν θεῶν τὰ θαύματα καὶ τὰ καρπώσιμα γίνεσθαι ἐπὶ γῆς· διὸ ἐκ τούτου σπένδεσθαι. Παγκράτης δ’ ἐν πρώτῳ Βοκχορηίδος· αὐτὰρ ὅ γε σπείσας ἐκ κόνδυος ἀργυφέοιο νέκταρ ἐπ’ ἀλλοδαπὴν οἶμον ἔβαινε πόδα. Κονωνεῖος. Ἴστρος ὁ Καλλιμάχειος ἐν πρώτῳ Πτολεμαίδος τῆς ἐν Αἰγύπτῳ πόλεως γράφει οὕτως· κυλίκων Κονωνείων ζεῦγος καὶ θηρικλείων χρυσοκλύστων ζεῦγος.
There is also the cotylus. The cotylus is a cup with one handle, which is also mentioned by Alcæus. But Diodorus, in his book addressed to Lycophron, says that this cup is greatly used by the Sicyonians and Tarentines, and that it is like a deep luterium, and sometimes it has an ear. And Ion the Chian also mentions it, speaking of “a cotylus full of wine.”! And Hermippus, in his Gods, says—He brought a cotylus first, a pledge for his neighbours.And Plato, in his Jupiter Afflicted, says—He brings a cotylus.Aristophanes also, in his Babylonians, mentions the cotylus; and Eubulus, in his Ulysses, or the Panoptæ, says—And then the priest utt'ring well-omen'd prayers,Stood in the midst, and in a gorgeous dress,Pour'd a libation from the cotylus.And Pamphilus says that it is a kind of cup, and peculiar to Bacchus. But Polemo, in his treatise on the Fleece of the Sheep sacrificed to Jupiter, says—“And after this he celebrates a sacrifice, and takes the sacred fleece out of its shrine, and distributes it among all those who have borne the cernus in the procession: and this is a vessel made of earthenware, having a number of little cups glued to it; and in these little cups there is put sage, and white poppies, and ears of wheat, and grains of barley, and peas, and pulse, and rye, and lentils, and beans, and vetches, and bruised figs, and chaff and oil, and honey, and milk, and wine, and pieces of unwashed sheep's-wool. And he who has carried this cernus eats of all these things, like the man who has carried the mystic fan.”
κότυλος. τὰ μόνωτα ποτήρια κότυλοι, ὧν καὶ Ἀλκαῖος μνημονεύει. Διόδωρος δ’ ἐν τῷ πρὸς Λυκόφρονα παρὰ Σικυωνίοις καὶ Ταραντίνοις ἐπιπολάζειν φησὶ τὸ ἔκπωμα, εἶναι δ’ αὐτὸ λουτηρίῳ ἐοικὸς βαθεῖ. ἔχει δὲ καὶ οὖς ἐνιαχῇ. μνημονεύει δὲ αὐτοῦ καὶ Ἴων ὁ Χῖος κότυλον οἴνου πλέων λέγων. Ἕρμιππος δὲ ἐν Θεοῖς· τόν τε κότυλον πρῶτον ἤνεγκ’ ἐνέχυρον τῶν γειτόνων. καὶ Πλάτων ἐν Διὶ κακουμένῳ τὸν κότυλον φέρει φησί, καὶ Ἀριστοφάνης ἐν Βαβυλωνίοις. Εὔβουλος δ’ ἐν Ὀδυσσεῖ ἢ Πανόπταις· ὁ δ’ ἱερεὺς Εὐήγορος ἐν μέσοις αὐτοῖσιν ἑστὼς τὴν καλὴν σκευὴν ἔχων οἶνον ἐξέσπενδε κοτύλῳ. Πάμφιλος δὲ ποτηρίου φησὶν εἶναι γένος, ἴδιον δ’ εἶναι Διονύσου. πολέμων δ’ ἐν τῷ περὶ τοῦ Δίου Κῳδίου φησί· μετὰ δὲ ταῦτα τὴν τελετὴν ποιεῖ καὶ αἱρεῖ τὰ ἐκ τῆς θαλάμης καὶ νέμει ὅσοι ἂν ὦσι τὸ κέρνος περιενηνοχότες. τοῦτο δ’ ἐστὶν ἀγγεῖον κεραμεοῦν ἔχον ἐν αὑτῷ πολλοὺς κοτυλίσκους κεκολλημένους· ἔνεισι δ’ ἐν αὐτοῖς ὅρμινοι, μήκωνες λευκοί, πυροί, κριθαί, πισοί, λάθυροι, ὦχροι, φακοί, κύαμοι, ζειαί, βρόμος, παλάθιον, μέλι, ἔλαιον, οἶνος, γάλα, ὄιον ἔριον ἄπλυτον. ὁ δὲ τοῦτο βαστάσας οἷον λικνοφορήσας τούτων γεύεται.
There is also the cotyle. Aristophanes, in his Cocalus, says—And other women, more advanced in age,Into their stomachs pour'd, without restraint,From good-sized cotylæ, dark Thasian wine,The whole contents of a large earthen jar,Urged by their mighty love for the dark wine.And Silenus, and Clitarchus, and also Zenodotus; say that it is a kind of κύλιξ, and say—And all around the corpse the black blood flow'd,As if pour'd out from some full cotyle.And again—There is many a slip'Twixt the cup (κοτύλης) and the lip.And Simaristus says that it is a very small-sized cup which is called by this name; and Diodorus says that the poet has here called the cup by the name of cotyle, which is by others called cotylus, as where we find- πύρνον (bread) καὶ κοτύλην; and that it is not of the class κύλιξ, for that it has no handles, but that it is very like a deep luterium, and a kind of drinking cup (ποτηρίου); and that it is the same as that which by the Aetolians, and by some tribes of the Ionians, is called cotylus, which is like those which have been already described, except that it has only one ear: and Crates mentions it in his Sports, and Hermippus in his Gods. But the Athenians give the name of κοτύλη to a certain measure. Thucydides says—“They gave to each of them provisions for eight months, at the rate of a cotyla of water and two cotylæ of corn a-day.” Aristophanes, in his Proagon, says—And having bought three chœnixes of meal,All but one cotyla, he accounts for twenty.But Apollodorus says that it is a kind of cup, deep and hollow; and he says—“The ancients used to call everything that was hollow κοτύλη, as, for instance, the hollow of the hand; on which account we find the expression κοτολήρυτον αἷμα—meaning, blood in such quantities that it could be taken up in the hand. And there was a game called ἐγκοτύλη, in which those who are defeated make their hands hollow, and then take hold of the knees of those who have won the game and carry them.” And Diodorus, in his Italian Dialects, and Heraclitus (as Pamphilus says), relate that the cotyla is also called hemina, quoting the following passage of Epicharmus:—And then to drink a double measure,Two heminæ of tepid water full,And Sophron says—Turn up the hemina, O boy.But Pherecrates calls it a cotylisca, in his Corianno, saying—The cotylisca? By no means.And Aristophanes, in his Acharnians, uses a still more diminutive form, and says—A cotyliscium (κοτυλίσκιον) with a broken lip.And even the hollow of the hip is called κοτύλη; and the excrescences on the feelers of the polypus are, by a slight extension of the word, called κοτυληδών. And Aeschylus, in his Edonians, has called cymbals also κότυλαι, saying—And he makes music with his brazen κότυλαι.But Marsyas says that the bone of the hip is also called ἄλεισον and κύλιξ. And the sacred bowl of Bacchus is called κοτυλίσκος; and so are those goblets which the initiated use for their libations; as Nicander of Thyatira says, adducing the following passage from the Clouds of Aristophanes:—Nor will I crown the cotyliscus.And Simmias interprets the word κοτύλη by ἄλεισον.
κοτύλη. Ἀριστοφάνης Κωκάλῳ· ἄλλαι δ’ ὑποπρεσβύτεραι γρᾶες Θασίου μέλανος μεστὸν κεραμευομέναις κοτύλαις μεγάλαις ἔγχεον ἐς σφέτερον δέμας οὐδένα κόσμον, ἔρωτι βιαζόμεναι μέλανος οἴνου ἀκράτου. Σιληνὸς καὶ Κλείταρχος ἔτι τε Ζηνόδοτος τὴν κύλικα· πάντῃ δ’ ἀμφὶ νέκυν κοτυλήρυτον ἔρρεεν αἷμα. καί· πολλὰ μεταξὺ πέλει κοτύλης καὶ χείλεος ἄκρου. Σιμάριστος δὲ τὸ λεπτὸν ποτήριον οὕτως καλεῖσθαι. Διόδωρος δὲ τὸν παρά τισι κότυλον κοτύλην ὠνομακέναι τὸν ποιητὴν πύρνον καὶ κοτύλην. ὃν κύλικα μὲν οὐκ εἶναι, οὐ γὰρ ἔχειν δύο ὦτα, παραπλήσιον δ’ ὑπάρχειν λουτηρίῳ βαθεῖ, ποτηρίου δὲ εἶδος εἶναι, δύνασθαι δὲ καὶ τὸν παρὰ τοῖς Αἰτωλοῖς καί τισι τῶν Ἰώνων λεγόμενον κότυλον, ὃν ὅμοιον ὄντα τῷ προειρημένῳ ἓν οὖς ἔχειν. μνημονεύει δ’ αὐτοῦ Κράτης ἐν Παιδιαῖς καὶ Ἕρμιππος ἐν Θεοῖς.Ἀθηναῖοι δὲ μέτρον τι καλοῦσι κοτύλην. Θουκυδίδης· ἐδίδοσαν μὲν αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτου. Ἀριστοφάνης Προάγωνι· ὁ δ’ ἀλφίτων μοι πριάμενος τρεῖς χοίνικας κοτύλης δεούσας εἴκοσ’ ἀπολογίζεται. Ἀπολλόδωρος δὲ ποτηρίου τι γένος ὑψηλὸν καὶ ἔγκοιλον. πᾶν δὲ τὸ κοῖλον κοτύλην, φησίν, ἐκάλουν οἱ παλαιοί, ὡς καὶ τὸ τῶν χειρῶν κοῖλον ὅθεν καὶ κοτυλήρυτον αἷμα τὸ ἀμφοτέραις ταῖς χερσὶν ἀρυσθῆναι δυνάμενον. καὶ ἐγκοτύλη δέ τις παιδιὰ καλεῖται, ἐν ᾗ κοιλάναντες τὰς χεῖρας δέχονται τὰ γόνατα τῶν νενικηκότων οἱ νενικημένοι καὶ βαστάζουσιν αὐτούς. Διόδωρος δ’ ἐν Ἰταλικαῖς Γλώσσαις καὶ ʽ Ἡράκλειτος, ὥς φησι Πάμφιλος, τὴν κοτύλην καλεῖσθαι καὶ ἡμίναν, παρατιθέμενος Ἐπιχάρμου· καὶ πιεῖν ὕδωρ διπλάσιον χλιαρόν, ἡμίνας δύο. καὶ Σώφρων· κατάστρεψον, τέκνον, τὰν ἡμίναν, κοτυλίσκην δ’ εἴρηκε Φερεκράτης ἐν Κοριαννοῖ· τὴν κοτυλίσκην, μηδαμῶς. Ἀριστοφάνης ἐν Ἀχαρνεῦσι· κοτυλίσκιον τὸ χεῖλος ἀποκεκρουμένον. κοτύλη δὲ καλεῖται καὶ ἡ τοῦ ἰσχίου κοιλότης, καὶ αἱ τοῦ πολύποδος ἐν ταῖς πλεκτάναις ἐπιφύσεις παραγώγως κοτυληδόνες. καὶ τὰ κύμβαλα δ’ Αἰσχύλος ἐν Ἠδωνοῖς κοτύλας εἴρηκεν ὁ δὲ χαλκοδέτοις κοτύλαις ὀτοβεῖ. Μαρσύας δέ φησι τὸ ἐν τῷ ἰσχίῳ ὀστοῦν καλεῖσθαι ἄλεισον καὶ κύλικα. κοτυλίσκος δὲ καλεῖται ὁ ἱερὸς τοῦ Διονύσου κρατηρίσκος ᾧ χρῶνται οἱ μύσται, ὡς Νίκανδρός φησιν ὁ Θυατειρηνὸς παρατιθέμενος τὸ ἐκ Νεφελῶν Ἀριστοφάνους· μηδὲ στέψω κοτυλίσκον. Σιμμίας δὲ ἀποδίδωσι τὴν κοτύλην ἄλεισον.
There is also the cottabis. Harmodius of Lepreum, in his treatise on the Laws and Customs of Phigalea, going through the entertainments peculiar to different countries, writes as follows:—“When they have performed all these purificatory ceremonies, a small draught is offered to each person to drink in a cottabis of earthenware; and he who offers it says, 'May you sup well.'” But Hegesander the Delphian, in his Commentaries (the beginning of which is “In the best Form of Government”), says—“That which is called the cottabus has been introduced into entertainments, the Sicilians (as Dicæarchus relates) having been the first people to introduce it. And such great fondness was ex- hibited for this amusement, that men even introduced into entertainments contests, which were called cottabia games; and then cups of the form which appeared to be most suitable for such an exercise were made, called cottabide. And besides all this, rooms were built of a round figure, in order that all, the cottabus being placed in the middle might contest the victory, all being at an equal distance, and in similar situations. For they vied with one another, not only in throwing their liquor at the mark, but also in doing everything with elegance; for a man was bound to lean on his left elbow, and, making a circuit with his right hand, to throw his drops (τὴν λάταγα) over gently—for that was the name which they gave to the liquor which fell from the cup: so that some prided themselves more on playing elegantly at the cottabus than others did on their skill with the javelin.”
Κοτταβίς. Ἁρμόδιος ὁ Λεπρεάτης ἐν τῷ περὶ τῶν κατὰ Φιγάλειαν Νομίμων διεξιὼν περὶ τῶν ἐπιχωρίων δείπνων γράφει καὶ ταῦτα· καθαγισάντων ταῦτα ἐν κεραμέᾳ κοτταβίδι πιεῖν ἑκάστῳ μικρόν, καὶ ὁ προσφέρων ἂν εἶπεν ᾽ εὐδειπνίας.᾽ Ἡγήσανδρος δ’ ὁ Δελφὸς ἐν Ὑπομνήμασιν, ὧν ἀρχὴ ἐν τῇ ἀρίστῃ πολιτείᾳ, φησὶν ὁ καλούμενος κότταβος παρῆλθεν εἰς τὰ συμπόσια τῶν περὶ Σικελίαν, ὥς φησιν Δικαίαρχος, πρῶτον εἰσαγαγόντων. τοσαύτη δὲ ἐγένετο σπουδὴ περὶ τὸ ἐπιτήδευμα ὥστε εἰς τὰ συμπόσια παρεισφέρειν ἆθλα κοτταβεῖα καλούμενα, εἶτα κύλικες αἱ πρὸς τὸ πρᾶγμα χρήσιμαι μάλιστ’ εἶναι δοκοῦσαι κατεσκευάζοντο, καλούμεναι κοτταβίδες. πρὸς δὲ τούτοις οἶκοι κατεσκευάζοντο κυκλοτερεῖς, ἵνα πάντες εἰς τὸ μέσον τοῦ κοττάβου τεθέντος ἐξ ἀποστήματος ἴσου καὶ τόπων ὁμοίων ἀγωνίζοιντο περὶ τῆς νίκης, οὐ γὰρ μόνον ἐφιλοτιμοῦντο βάλλειν ἐπὶ τὸν σκοπόν, ἀλλὰ καὶ καλῶς ἕκαστα ἀνύτειν. ἔδει γὰρ εἰς τὸν ἀριστερὸν ἀγκῶνα ἐρείσαντα καὶ τῇ δεξιᾷ κυκλώσαντα ὑγρῶς ἀφεῖναι τὴν λάταγα· οὕτω γὰρ ἐκάλουν τὸ πῖπτον ἐκ τῆς κύλικος ὑγρόν· ὥστε ἔνιοι μεῖζον ἐφρόνουν ἐπὶ τῷ καλῶς κοτταβίζειν τῶν ἐπὶ τῷ ἀκοντίζειν μέγα φρονούντων.
There is also the cratanium. But perhaps this is the same cup, under an ancient name, as that which is now called the craneum: accordingly, Polemo (or whoever it is who wrote the treatise on the Manners and Customs of the Greeks), speaking of the temple of the Metapontines which is at Olympia, writes as follows:—“The temple of the Metapontines, in which there are a hundred and thirty-two silver phialæ, and two silver wine-jars, and a silver apothystanium, and three gilt phialæ. The temple of the Byzantians, in which there is a figure of Triton, made of cypress-wood, holding a silver cratanium, a silver siren, two silver carchesia, a silver culix, a golden wine-jar, and two horns. But in the old temple of Juno, there are thirty silver phialæ, two silver cratania, a silver dish, a golden apothystanium, a golden crater (the offering of the Cyrenæans), and a silver batiacium.” There is also the crounea. Epigenes, in his Monument, says—A. Crateres, cadi, holcia, crounea,B. Are these crounea?A. Yes, indeed these are.There is the cyathis also. This is a vessel with a great resemblance to the cotyla. Sophron, in his play entitled the Buffoon, represents the women who profess to exhibit the goddess as present, as saying—Three sovereign antidotes for poisonAre buried in a single cyathis.
κρατάνιον. μήποτε τὸ νῦν καλούμενον κρανίον ἔκπωμα οὕτως ὠνόμαζον οἱ ἀρχαῖοι. πολέμων γοῦν ἢ ὅστις ἐστὶν ὁ ποιήσας τὸν ἐπιγραφόμενον Ἑλλαδικὸν περὶ τοῦ ἐν ᾽ Ὀλυμπίᾳ λέγων Μεταποντίνων ναοῦ γράφει καὶ ταῦτα· ναὸς Μεταποντίνων, ἐν ᾧ φιάλαι ἀργυραῖ ρλβ᾽, οἰνοχόαι ἀργυραῖ β᾽, ἀποθυστάνιον ἀργυροῦν, φιάλαι γ ἐπίχρυσοι. ναὸς Βυζαντίων, ἐν ᾧ Τρίτων κυπαρίσσινος ἔχων κρατάνιον ἀργυροῦν, σειρὴν ἀργυρᾶ, καρχήσια β’ ἀργυρᾶ, κύλιξ ἀργυρᾶ, οἰνοχόη χρυσῆ, κέρατα δύο. ἐν δὲ τῷ ναῷ τῆς Ἥρας τῷ παλαιῷ φιάλαι ἀργυραῖ λ᾽, κρατάνια ἀργυρᾶ β᾽, χύτρος ἀργυροῦς, ἀποθυστάνιον χρυσοῦν, κρατὴρ χρυσοῦς, Κυρηναίων ἀνάθημα, βατιάκιον ἀργυροῦν. κρουνεῖα. Ἐπιγένης Μνηματίῳ· κρατῆρες, κάδοι, ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί. κυαθίς, κοτυλῶδες ἀγγεῖον. σώφρων ἐν τῷ ἐπιγραφομένῳ μίμῳ Γυναῖκες αἳ τὰν θεὸν φαντὶ ἐξελᾶν· ὑποκατώρυκται δὲ ἐν κυαθίδι τρικτὺς ἀλεξιφαρμάκων.
Then there is the κύλιξ. Pherecrates, in his Slave Tutor, says—Now wash the κύλιξ out; I'll give you thenSome wine to drink: put o'er the cup a strainer,And then pour in some wine. But the κύλιξ is a drinking-cup made of earthenware, and it is so called from being made circular (ἀπὸ τοῦ κυλίεσθαι) by the potter's wheel; from which also the κυλικεῖον, the place in which the cups are stored up, gets its name, even when the cups put away in it are made of silver. There is also the verb κυλικηγορέω, derived from the same source, when any one makes an harangue over his cups But the Athenians also call a medicine chest κυλικὶς, because it is made round in a turning-lathe. And the κύλικες, both at Argos and at Athens, were in great repute; and Pindar mentions the Attic κύλικες in the following lines—O Thrasybulus, now I sendThis pair of pleasantly-meant odesAs an after-supper entertainment for you.May it, I pray, be pleasingTo all the guests, and may it be a spurTo draw on cups of wine,And richly-fill'd Athenian κύλικες.
κύλιξ. Φερεκράτης Δουλοδιδασκάλῳ; νυνὶ δ’ ἀπόνιζε τὴν κύλικα δώσων πιεῖν, ἔγχει τ’ ἐπιθεὶς τὸν ἡθμόν ταῦτα δ’ ἐστὶ κεράμεα ποτήρια καὶ λέγεται ἀπὸ τοῦ κυλίεσθαι τῷ τροχῷ· ἀφ’ ὧν καλεῖται τό τε κυλικεῖον, ἐν ᾧ τίθεται τόπῳ τὰ ποτήρια κἂν ἀργυρᾶ τυγχάνῃ ὄντα, καὶ τὸ κυλικηγορεῖν, ὅταν ἐπὶ τῇ κύλικί τις ἀγορεύῃ. Ἀθηναῖοι δὲ καὶ τὴν ἰατρικὴν πυξίδα καλοῦσι κυλιχνίδα διὰ τὸ τῷ τόρνῳ κεκυλίσθαι. ἐγένοντο δ’ ἐπίσημοι κύλικες αἵ τε Ἀργεῖαι καὶ αἱ Ἀττικαί. καὶ τῶν μὲν Ἀττικῶν μνημονεύει Πίνδαρος ἐν τοῖσδε· ὦ Θρασύβουλ᾽, ἐρατᾶν ὄχημ’ ἀοιδᾶν τοῦτό τοι πέμπω μεταδόρπιον. ἐν ξυνῷ κεν εἴη συμπόταισίν τε γλυκερὸν καὶ Διωνύσοιο καρπῷ καὶ κυλίκεσσιν Ἀθηναίαισι κέντρον. αἱ δ’ Ἀργεῖαι δοκοῦσι καὶ τὸν τύπον ἔχειν διάφορον πρὸς τὰς Ἀττικάς. φοξαὶ γοῦν ἦσαν τὸ χεῖλος, ὡς Σιμωνίδης φησὶν ὁ Ἀμόργιος· αὐτὴ δὲ φοξὴ χεῖλος Ἀργείη κύλιξ, ἡ εἰς ὀξὺ ἀνηγμένη, οἷοὶ εἰσιν οἱ ἄμβικες καλούμενοι, τὸ γὰρ φοξὸν ἐπὶ τούτου τάττουσι, καθότι Ὅμηρος ἐπὶ τοῦ Θερσίτου· φοξὸς ἔην κεφαλήν. καὶ ἔστιν οἷον φαοξός, ὁ πρὸς τὰ φάη ὀξὺς ὁρώμενος.
But the Argive κύλικες appear to have been of a different shape from the Athenian ones. At all events, they tapered towards a point at the brims, as Simonides of Amorgos says—But this is taper-brimm'd (φοξίχειλος),that is to say, drawn up to a point towards the top; such as those which are called ἄμβικες. For they use the word φοξὸς in this sense, as Homer does when speaking of Thersites—His head was sharp at top.And the word is equivalent to φαοξὸς,—it being perceived to be sharp (ὀξὺς) in the part where the eyes (τὰ φάη) are. And very exquisitely wrought κύλικες are made at Naucratis, the native place of our companion Athenæus. For some are in the form of phialæ, not made in a lathe, but formed by hand, and having four handles, and being widened considerably towards the bottom: (and there are a great many potters at Naucratis, from whom the gate nearest to the potteries (κεραμείων) is called the Ceramic gate:) and they are dyed in such a manner as to appear like silver. The Chian κύλικες also are highly extolled, which Hermippus mentions in his Soldiers—And a Chian κύλιξ hung on a peg aloft.But Glaucon, in his Dialects, says that the inhabitants of Cyprus call the cotyle culix. And Hipponax, in his Synonymes, writes thus—“The aleisum, the poterium, the cupellum, the amphotis, the scyphus, the culix, the cothon, the carchesium, the phiale.” And Achæus of Eretria, in his Alcmæon, instead of κύλικες, has lengthened the word, and written κυλιχνίδες, in these lines—But it is best to bring, as soon as possible,Dark wine, and one large common bowl for all,And some κυλιχνίδες besidesAnd Alcæus says—Let us at once sit down and drink our wine,Why do we wait for lights? Our day is butA finger's span. Bring forth large goblets (κύλιχναι) nowOf various sorts. For the kind liberal sonOf Jove and Semele gave rosy wine,Which bids us all forget our griefs and cares;So pour it forth, and mix in due proportion.And in his tenth Ode he says—Drops of wine (λάταγες) fly from Teian culichnæ,showing, by this expression, that the κύλικες of Teos were exceedingly beautiful.
διάφοροι δὲ κύλικες γίνονται καὶ ἐν τῇ τοῦ συσσίτου ἡμῶν Ἀθηναίου πατρίδι Ναυκράτει. εἰσὶν γὰρ φιαλώδεις μέν, οὐ κατὰ τόρνον, ἀλλ’ ὥσπερ δακτύλῳ πεποιημέναι, καὶ ἔχουσιν ὦτα τέσσαρα, πυθμένα εἰς πλάτος ἐκτεταμένον πολλοὶ δ’ ἐν τῇ Ναυκράτει κεραμεῖς· ἀφ’ ὧν καὶ ἡ πλησίον τῶν κεραμείων πύλη Κεραμικὴ καλεῖται καὶ βάπτονται εἰς τὸ δοκεῖν εἶναι ἀργυραῖ. ἐπαινοῦνται δὲ καὶ αἱ Χῖαι κύλικες, ὧν μνημονεύει Ἕρμιππος ἐν Στρατιώταις· Χία δὲ κύλιξ ὑψοῦ κρέμαται περὶ πασσαλόφιν. Γλαύκων δ’ ἐν ταῖς Γλώσσαις Κυπρίους φησὶ τὴν κοτύλην κύλικα καλεῖν. Ἑρμῶναξ δ’ ἐν Συνὠννμοις οὕτως γράφει· ἄλεισον ποτήριον, κύπελλον, ἄμφωτις, σκύφος, κύλιξ, κώθων, καρχήσιον, φιάλη Ἀχαιὸς δὲ ὁ Ἐρετριεὺς ἐν Ἀλκμαίωνι ἀντὶ τοῦ κύλικες παραγώγως κυλιχνίδας εἴρηκε διὰ τούτων· ἀλλ’ ὡς τάχιστα μέλανα δεῦρ’ ἀμνὸν φέρειν κοινόν τε χρὴ κρατῆρα καὶ κυλιχνίδας. καὶ Ἀλκαῖος κυλίχνας ἐν τῷ …, πίνωμεν· τί τὰ λύχν’ ὀμμένομεν; δάκτυλος ἁμέρα. κὰδ δ’ ἄειρε κυλίχναις μεγάλαις, ἄιτα, ποικίλαις. οἶνον γὰρ Σεμέλας καὶ Διὸς υἱὸς λαθικαδέα ἀνθρώποισιν ἔδωκ᾽. ἔγχεε κέρναις ἕνα καὶ δύο πλέαις κὰκ κεφαλᾶς. καὶ ἐν τῷ δεκάτῳ· λάταγες ποτέονται κυλιχνᾶν ἀπὸ Τηιᾶν, ὡς διαφόρων γινομένων καὶ ἐν Τέῳ κυλίκων.
Pherecrates also says, in his Corianno—A. For I am coming almost boil'd awayFrom the hot bath; my throat is parch'd and dry;Give me some wine. I vow my mouth and allMy jaws are sticky with the heat.B. Shall IThen take the κυλίσκη, O damsel, now?A. By no means, 'tis so small; and all my bileHas been stirr'd up since I did drink from it,Not long ago, some medicine. Take this cupOf mine, 'tis larger, and fill that for me.And that the women were in the habit of using large cups, Pherecrates himself expressly tells us in his Tyranny, where he says—And then they bade the potter to prepareSome goblets for the men, of broader shape,Having no walls, but only a foundation,And scarcely holding more than a mere shell.More like to tasting cups; but for themselvesThey order good deep κύλικες, good-sized,Downright wine-carrying transports, wide and round,Of delicate substance, swelling in the middle.A crafty order: for with prudent foresightThey were providing how, without much notice,They might procure the largest quantityOf wine to drink themselves; and then when weReproach them that 'tis they who've drunk up everything,They heap abuse on us, and swear that they,Poor injured dears, have only drunk one cup,Though their one's larger than a thousand common cups.
Φερεκράτης Κοριαννοῖ· ἐκ τοῦ βαλανείου γὰρ δίεφθος ἔρχομαι, ξηρὰν ἔχουσα τὴν φάρυγα. β. δώσω πιεῖν α. γλίσχρον γὲ μοὐστὶ τὸ σίαλον νὴ τὼ θεώ. β. τί λάβω; κεράσω σοι τὴν κυλίσκην; α. μηδαμῶς μικράν γε. κινεῖται γὰρ εὐθύς μοι χολή, ἐξ οὗπερ ἔπιον ἐκ τοιαύτης φάρμακον. εἰς τὴν ἐμὴν νῦν ἔγχεον τὴν μείζονα. ὅτι δὲ μεγάλοις ποτηρίοις αἱ γυναῖκες ἐχρῶντο ὁ αὐτὸς εἴρηκε Φερεκράτης ἐν Τυραννίδι διὰ τούτων εἶτ’ ἐκεραμεύσαντο τοῖς μὲν ἀνδράσιν ποτήρια πλατέα, τοίχους οὐκ ἔχοντ᾽, ἀλλ’ αὐτὸ τοὔδαφος μόνον, κοὐχὶ χωροῦντ’ οὐδὲ κόγχην, ἐμφερῆ γευστηρίοις· σφίσι δὲ γ’ αὐταῖσιν βαθείας κύλικας ὥσπερ ὁλκάδας οἰναγωγούς, περιφερεῖς, λεπτάς, μέσας γαστροιίδας, οὐκ ἀβούλως, ἀλλὰ πόρρωθεν κατεσκευασμέναι αὔθ’ ὅπως ἀνεκλογίστως πλεῖστος οἶνος ἐκποθῇ. εἶθ’ ὅταν τὸν οἶνον αὐτὰς αἰτιώμεθ’ ἐκπιεῖν, λοιδοροῦνται κὠμνύουσι μὴ πιεῖν ἀλλ’ ἢ μίαν. ἡ δὲ κρείττων ἡ μί’ ἐστὶ χιλίων ποτηρίων.
Then there are cymbia. These are a small hollow kind of cup, according to Simaristus. But Dorotheus says, “The cymbium is a kind of deep cup, upright, having no pedestal and no handles.” But Ptolemy the father of Aristonicus calls them “curved goblets.” And Nicander of Thyatira says that Theopompus, in his Mede, called a cup without handles cymbium. Philemon, in his Vision, says—But when fair Rhode came and shook above youA cymbium full of mighty unmix'd wine.But Dionysius of Samos, in the sixth book of his treatise on the Cyclic Poets, thinks that the κισσύβιον and the κύμβιον are the same. For he says that Ulysses, having filled a cymbium with unmixed wine, gave it to the Cyclops. But the cup mentioned in Homer, as having been given to him by Ulysses, is a good-sized cissybium; for if it had been a small cup, he, who was so enormous a monster, would not have been so quickly overcome by drunkenness, when he had only drunk it three times. And Demosthenes mentions the cymbium in his oration against Midias, saying that he was accompanied by rhyta and cymbia: and in his orations against Euergus and Mnesibulus. But Didymus the grammarian says that is a cup of an oblong shape, and narrow in figure, very like the shape of a boat. And Anaxandrides, in his Clowns, says—Perhaps large cups (ποτήρια) immoderately drain'd,And cymbia full of strong unmixed wine,Have bow'd your heads, and check'd your usual spirit.And Alexis, in his Knight, says—A. Had then those cymbia the faces of damselsCarved on them in pure gold?B. Indeed they had.A. Wretched am I, and wholly lost....
κυμβία τὰ ποτήρια καὶ πλοῖα μικρὰ Σιμάριστος. Δωρόθεος δέ· γένος ποτηρίων βαθέων τὰ κυμβία καὶ ὀρθῶν, πυθμένα μὴ ἐχόντων μηδὲ ὦτα. Πτολεμαῖος δὲ ὁ τοῦ Ἀριστονίκου τὰ κυφά. Νίκανδρος δ’ ὁ Θυατειρηνὸς τὸ χωρὶς ὠτίων ποτήριον ὠνομακέναι Θεόπομπον ἐν Μήδῳ. Φιλήμων Φάσματι· ἔπιεν ἡ Ῥόδη κυμβίον ἀκράτου· κατασέσειχ’ ὑμᾶς ἄφνω. Διονύσιος δ’ ὁ Σάμιος ἐν ἕκτῳ περὶ τοῦ Κύκλου τὸ αὐτὸ οἴεται εἶναι κισσύβιον καὶ κυμβίον. φησὶ γὰρ ὡς Ὀδυσσεὺς πληρώσας κυμβίον ἀκράτου ὤρεξε τῷ Κύκλωπι, οὐκ ἔστι δὲ μικρὸν τὸ διδόμενον αὐτῷ κισσύβιον παρ’ Ὁμήρῳ· οὐ γὰρ ἂν τρὶς πιὼν μέγιστος ὢν τὸ σῶμα ταχέως ἂν ὑπὸ τῆς μέθης κατηνέχθη. τοῦ κυμβίου μνημονεύει καὶ Δημοσθένης ἐν τῷ κατὰ Μειδίου ἀκολουθεῖν αὐτῷ φάσκων ῥυτὰ καὶ κυμβία. καὶ πάλιν ἐν τῷ αὐτῷ· ἐπ’ ἀστράβης δὲ ὀχούμενος ἐξ Ἀργούρας τῆς Εὐβοίας, χλανίδας δ’ ἐπ’ ὄχου καὶ κυμβία καὶ κάδους ἔχων, ὧν ἐπελαμβάνοντο οἱ πεντηκοστολόγοι. καὶ ἐν τῷ κατὰ Εὐέργου καὶ Μνησιβούλου. φησὶ δὲ Δίδυμος ὁ γραμματικὸς ἐπίμηκες εἶναι τὸ ποτήριον καὶ στενὸν τῷ σχήματι, παρόμοιον πλοίῳ ὃ καλεῖται κύμβη. καὶ ᾽ Ἀναξανδρίδης ἐν Ἀγροίκοις· μεγάλ’ ἴσως ποτήρια προπινόμενα καὶ μέστ’ ἀκράτου κυμβία ἐκάρωσεν ὑμᾶς. β. ἀνακεχαίτικεν μὲν οὖν. Ἄλεξις Ἱππεῖ· τά τε κυμβία ἆρ’ ἦν πρόσωπ’ ἔχοντα χρυσᾶ παρθένων; β. νὴ τὸν Δί᾽, ἦν γάρ. α. ὦ τάλαιν’ ἐγὼ κακῶν.
But Eratosthenes, in his letter addressed to Ageton the Lacedæmonian, says, that the cymbium is a vessel of the shape of the cyathus, writing thus—“But these men marvel how a man who had not got a cyathus, but only a cymbium, had, besides that, also a phiale. Now it seems to me, that he had one for the use of men, but the other for the purpose of doing honour to the Gods. And at that time they never used the cyathus nor the cotyla. For they used to employ, in the sacrifices of the Gods, a crater, not made of silver nor inlaid with precious stones, but made of Coliad clay. And as often as they replenished this, pouring a libation to the Gods out of the phiale, they then poured out wine to all the company in order, bailing out the newly-mixed wine in a cymbium, as they do now among us at the phiditia. And if ever they wished to drink more, they also placed on the table beside them the cups called cotyli, which are the most beautiful of all cups, and the most convenient to drink out of. And these, too, were all made of the same earthenware.” But when Ephippus says, in his Ephebi—Chæremon brings no culices to supper,Nor did Euripides with cymbia fight,he does not mean the tragic poet, but some namesake of his, who was either very fond of wine, or who had an evil reputation on some other account, as Antiochus of Alexandria says, in his treatise on the Poets, who are ridiculed by the comic writers of the Middle Comedy. For the circumstance of cymbia being introduced into entertainments, and being used to fight with in drunken quarrels, bears on each point. And Anaxandrides mentions him in his Nereids—Give him a choeus then of wine, O messmate,And let him bring his cymbium, and beA second Euripides to-day.And Ephippus, in his Similitudes, or Obeliaphori, says—But it were well to learn the plays of Bacchus,And all the verses which DemophoonMade upon Cotys; and, at supper-time,To spout the eclogues of the wise Theorus.* * * * * *And let Euripides, that banquet-hunter,Bring me his cymbia.And that the κύμβη is the name of a boat too we are shown by Sophocles, who, in his Andromeda, says—Come you on horseback hither, or in a boat (κύμβαισι)?And Apollodorus, in his Paphians, says there is a kind of drinking-cup called κύμβα.
Ἐρατοσθένης δ’ ἐν τῇ πρὸς Ἀγήτορα τὸν Λάκωνα Ἐπιστολῇ ὡς κυαθῶδες ἀγγεῖον τὸ κυμβίον παραδίδωσι γράφων οὕτως· θαυμάζουσι δὲ οἱ αὐτοὶ καὶ πῶς κύαθον μὴ κεκτημένος, ἀλλὰ κυμβίον μόνον, φιάλην προσεκέκτητο. δοκεῖ δὴ μοι τὸ μὲν τῆς τῶν ἀνθρώπων χρείας ἕνεκα, τὸ δὲ τῆς τῶν θεῶν τιμῆς εἰς τὴν κτῆσιν παρειληφέναι. κυάθῳ μὲν οὖν οὐδὲν ἐχρῶντο τότε οὐδὲ κοτύλῃ. κρατῆρα γὰρ ἵστασαν τοῖς θεοῖς, οὐκ ἀργυροῦν οὐδὲ λιθοκόλλητον, ἀλλὰ γῆς Κωλιάδος. τοῦτον δ’ ὁσάκις ἐπιπληρώσαιεν, ἀποσπείσαντες τοῖς θεοῖς ἐκ τῆς φιάλης ᾠνοχόουν ἐφεξῆς, τὸν νεοκρᾶτα βάπτοντες τῷ κυμβίῳ, καθὰ καὶ νῦν παρ’ ὑμῖν ποιοῦσιν ἐν τοῖς φιδιτίοις. εἰ δέ ποτε πλεῖον πιεῖν βουληθεῖεν, προσπαρετίθεσαν τοὺς καλουμένους κοτύλους, κάλλιστα καὶ εὐποτώτατα ἐκπωμάτων. ἦσαν δὲ καὶ οὗτοι τῆς αὐτῆς κεραμείας. ὅταν δ’ Ἔφιππος ἐν Ἐφήβοις λέγῃ οὐ κύλικας ἐπὶ τὰ δεῖπνα Χαιρήμων φέρει, οὐ κυμβίοισι πεπολέμηκ’ Εὐριπίδης; οὐ τὸν τραγικὸν λέγει ποιητήν, ἀλλά τινα ὁμώνυμον αὐτῷ, ἤτοι φίλοινόν τινα ἢ αἰτίαν ἔχοντα οὐ χρηστήν, ὥς φησιν Ἀντίοχος ὁ Ἀλεξανδρεὺς ἐν τῷ περὶ τῶν ἐν τῇ μέσῃ κωμῳδίᾳ κωμῳδουμένων Ποιητῶν. τὸ γὰρ ἐπάγεσθαι κατὰ τὰς ἑστιάσεις κυμβία καὶ δοκεῖν τούτοις διαμάχεσθαι εἰς ἑκάτερα τείνει, μνημονεύει δ’ αὐτοῦ καὶ Ἀναξανδρίδης ἐν Νηρηίσιν· δὸς δὴ τὸν χόα αὐτῷ σύ, Κῶμε, καὶ τὸ κυμβίον φέρων· Εὐριπίδης τις σήμερον γενήσεται. καὶ Ἔφιππος ἐν Ὁμοίοις ἢ Ὀβελιαφόροις· Διονυσίου δὲ δράματ’ ἐκμαθεῖν δέοι καὶ Δημοφῶντος ἅττ’ ἐποίησεν εἰς Κότυν, ῥήσεις τε κατὰ δεῖπνον Θεόδωρός μοι λέγοι, Λάχητὶ τ᾽οἰκήσαιμι τὴν ἑξῆς θύραν, κυμβία τε παρέχοιμ’ ἑστιῶν Εὐριπίδῃ, ὅτι δὲ καὶ πλοῖον ἡ κύμβη Σοφοκλῆς ἐν Ἀνδρομέδᾳ φησίν· ἵπποισιν ἢ κύμβαισι ναυστολεῖς χθόνα; κύββα ποτήριον Ἀπολλόδωρος Παφίους.
Then there is the κύπελλον. Now, is this the same as the ἄλεισον and the δέπας, and different from them only in nameThen rising, all with goblets (κυπέλλοις) in their hands,The peers and leaders of the Achaian bandsHail'd their return.Or was their form different also? For this kind has not the character of the amphicupellum, as the depas and aleison have, but is only of a curved form. For the κύπελλον is so called from its curved shape, as also is the ἀμφικύπελλον. Or is it so called as being in shape like a milk-pail (πέλλα), only contracted a little, so as to have an additional curve? And the word ἀμφικύπελλα is equivalent to ἀμφίκυρτα, being so called from its handles, because they are of a curved shape. For the poet calls this cup—Golden, two-handled.But Antimachus, in the fifth book of his Thebais, says—And heralds, going round among the chiefs,Gave each a golden cup (κύπελλον) with labour wrought.And Silenus says, the κύπελλα are a kind of cup resembling the σκύφα, as Nicander the Colophonian says—The swineherd gave a goblet (κύπελλον) full to each.And Eumolpus says that it is a kind of cup, so called from its being of a curved shape (κυφόν.) But Simaristus says that this is a name given by the Cyprians to a cup with two handles, and by the Cretans to a kind of cup with two handles, and to another with four. And Philetas says that the Syracusans give the name of κύπελλον to the fragments of barley-cakes and loaves which are left on the tables. There is also the κύμβη. Philemon, in his Attic Dialect, calls it “a species of κύλιξ.” And Apollodorus, in his treatise on Etymologies, says, that the Paphians call a drinking-cup κύμβα.
κύπελλον. τοῦτο πότερόν ἐστιν ταὐτὸν τῷ ἀλείσῳ καὶ τῷ δέπαι καὶ μόνον ὀνόματι διαλλάσσει— τοὺς μὲν ἄρα χρυσέοισι κυπέλλοις υἷες Ἀχαιῶν δειδέχατ’ ἄλλοθεν ἄλλος ἀνασταδὸν ἢ διάφορος ἦν ὁ τύπος καὶ οὐχ ὥσπερ τὸ δέπας καὶ τὸ ἄλεισον ἀμφικύπελλον, οὕτω καὶ τοῦτο, κυφὸν δὲ μόνον; ἀπὸ γὰρ τῆς κυφότητος τὸ κύπελλον, ὥσπερ καὶ τὸ ἀμφικύπελλον ἢ ὅτι παραπλήσιον ἦν ταῖς πέλλαις, συνηγμένον μᾶλλον εἰς τὴν κυφότητα· ἢ ἀμφικύπελλα οἷον ἀμφίκυρτα ἀπὸ τῶν ὤτων, διὰ τὸ τοιαῦτα εἶναι τῇ κατασκευῇ, φησὶ γὰρ καὶ ὁ ποιητής· ἦ τοι ὁ καλὸν ἄλεισον ἀναιρήσεσθαι ἔμελλεν χρύσεον ἄμφωτον. Ἀντίμαχος δ’ ἐν ε Θηβαίδος· πᾶσιν δ’ ἡγεμόνεσσιν ἐποιχόμενοι κήρυκες χρύσεα καλὰ κύπελλα τετυγμένα νωμήσαντο. Σιληνὸς δέ φησι· κύπελλα ἐκπώματα σκύφοις ὅμοια, ὡς καὶ Νίκανδρος ὁ Κολοφώνιος … κύπελλα δ’ ἔνειμε συβώτης.᾽ Εὔμολπος δὲ ποτηρίου γένος, ἀπὸ τοῦ κυφὸν εἶναι. Σιμάριστος δὲ τὸ δίωτον ποτήριον Κυπρίους, τὸ δὲ δίωτον καὶ τετράωτον Κρῆτας. Φιλίτας δὲ Συρακοσίους κύπελλα καλεῖν τὰ τῆς μάζης καὶ τῶν ἄρτων ἐπὶ τῆς τραπέζης καταλείμματα. κύμβη. Φιλήμων ἐν ταῖς Ἀττικαῖς Φωναῖς κύλικος εἶδος. Ἀπολλόδωρος δ’ ἐν τῷ περὶ Ἐτυμολογιῶν Παφίους τὸ ποτήριον καλεῖν κύββα.
Then there is the κώθων, which is mentioned by Xenophon, in the first book of his Cyropædia. But Critias, in his Constitution of the Lacedæmonians, writes as follows—“And other small things besides which belong to human life; such as the Lacedæmonian shoes, which are the best, and the Lacedæmonian garments, which are the most pleasant to wear, and the most useful. There is also the Lacedæmonian κώθων, which is a kind of drinking-cup most convenient when one is on an expedition, and the most easily carried in a knapsack. And the reason why it is so peculiarly well-suited to a soldier is, because a soldier often is forced to drink water which is not very clean; and, in the first place, this cup is not one in which it can be very easily seen what one is drinking; and, secondly, as its brim is rather curved inwards, it is likely to retain what is not quite clean in it.” And Polemo, in his work addressed to Adæus and Antigonus, says that the Lacedæmonians used to use vessels made of earthenware; and proceeds to say further—“And this was a very common practice among the ancients, such as is now adopted in some of the Greek tribes. At Argos, for instance, in the public banquets, and in Lacedæmon, they drink out of cups made of earthenware at the festivals, and in the feasts in honour of victory, and at the marriage-feasts of their maidens. But at other banquets and at their Phiditia they use small casks.” And Archilochus also mentions the cothon as a kind of cup, in his Elegies, where he says—But come now, with your cothon in your hand,Move o'er the benches of the speedy ship,And lift the covers from the hollow casks,And drain the rosy wine down to the dregs;For while we're keeping such a guard as this,We shan't be able to forego our wine;as if the κύλιξ were here called κώθων. Aristophanes, in his Knights, says—They leapt into th' horse-transports gallantly,Buying cothones; but some bought insteadGarlic and onions.And Heniochus, in his Gorgons, says—Let a man give me wine to drink at once,Taking that capital servant of the throat,The ample cothon—fire-wrought, and round,Broad-ear'd, wide-mouth'd.And Theopompus, in his Female Soldiers, says—Shall I, then, drink from out a wryneck'd cothon,Breaking my own neck in the hard attempt?And Alexis, in his Spinners, says—And then he hurl'd a four-pint cothon at me,An ancient piece of plate, an heirloom too.And it is from this cup that they call those who drink a great deal of unmixed wine (ἀκράτον) as Hyperides does in his oration against Demosthenes. But Callixenus, in the fourth book of his History of Alexandria, giving an account of the procession of Ptolemy Philadelphus, and giving a catalogue of a number of drinking-cups, adds these words: “And two cothons, each holding two measures of wine.”
κώθων Λακωνικὸν ποτήριον, οὗ μνημονεύει Ξενοφῶν ἐν α Κύρου Παιδείας. Κριτίας δ’ ἐν Λακεδαιμονίων Πολιτείᾳ γράφει οὕτως· χωρὶς δὲ τούτων τὰ σμικρότατα ἐς τὴν δίαιταν· ὑποδήματα ἄριστα Λακωνικά· ἱμάτια φορεῖν ἥδιστα καὶ χρησιμώτατα· κώθων Λακωνικός, ἔκπωμα ἐπιτηδειότατον εἰς στρατείαν καὶ εὐφορώτατον ἐν γυλιῷ. οὗ δὲ ἕνεκα στρατιωτικόν, πολλάκις ἀνάγκη ὕδωρ πίνειν οὐ καθαρόν. πρῶτον μὲν οὖν τὸ μὴ λίαν κατάδηλον εἶναι τὸ πόμα· εἶτα ἄμβωνας ὁ κώθων ἔχων ὑπολείπει τὸ οὐ καθαρὸν ἐν αὑτῷ. καὶ Πολέμων δ’ ἐν τῇ … … τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονον, ὅτι κεραμέοις ἀγγείοις ἐχρῶντο οἱ Λακεδαιμόνιοι γράφει οὕτως· ἀλλὰ μὴν ὅτι ἀρχαικὸν ἦν τὸ τοιόνδε τῆς ἀγωγῆς γένος … ὃ καὶ νῦν ὁρᾶται παρά τισι τῶν ʽ Ἑλλήνων· ἐν Ἄργει μὲν ἐν ταῖς δημοσίαις θοίναις, ἐν Λακεδαίμονι δὲ κατὰ τὰς ἑορτάς, ἔν τε τοῖς ἐπινικίοις καὶ τοῖς γάμοις τῶν παρθένων, πίνουσιν ἐκ κεραμέων ποτηρίων ἐν δὲ τοῖς ἄλλοις συμποσίοις καὶ φιδιτίοις ἐν πιθάκναις … μνημονεύει αὐτοῦ καὶ Ἀρχίλοχος ἐν Ἐλεγείοις ὡς ποτηρίου οὕτως· ἀλλ’ ἄγε σὺν κώθωνι θοῆς διὰ σέλματα νηὸς φοίτα καὶ κοίλων πώματ’ ἄφελκε κάδων, ἄγρει δ’ οἶνον ἐρυθρὸν ἀπὸ τρυγός· οὐδὲ γὰρ ἡμεῖς νήφειν ἐν φυλακῇ τῇδε δυνησόμεθα, ὡς τῆς κύλικος λεγομένης κώθωνος. Ἀριστοφάνης Ἱππεῦσιν εἰς τὰς ἱππαγωγοὺς εἰσεπήδων ἀνδρικῶς πριάμενοι κώθωνας, οἱ δὲ σκόροδα καὶ κρόμμυα. ʽ Ἡνίοχος Γοργόσι· πιεῖν πιεῖν τις ἐγχείτω λαβὼν πυριγενῆ κυκλοτερῆ βραχύωτον παχύστομον κώθωνα, παῖδα φάρυγος. Θεόπομπος Στρατιώτισιν ἐγὼ γὰρ ἂν κώθωνος ἐκ στρεψαύχενος πίοιμι τὸν τράχηλον ἀνακεκλασμένη; Ἄλεξις Ἐρίθοις· εἶτα τετρακότυλον ἐπεσόβει κώθωνά μοι, παλαιὸν οἴκων κτῆμα. ἀπὸ δὲ τοῦ ποτηρίου τούτου καὶ ἀκρατοκώθωνας καλοῦσι τοὺς πλέονα ἄκρατον σπῶντας, ὡς Ὑπερείδης ἐν τῷ κατὰ Δημοσθένους. Καλλίξεινος δ’ ἐν τετάρτῳ περὶ Ἀλεξανδρείας ἀναγράφων τὴν τοῦ Φιλαδέλφου πομπὴν καὶ καταλέγων πολλὰ ἐκπώματα γράφει καὶ τάδε· κώθωνες διμέτρητοι β᾽.