But with respect to drinking, (which from the name of this kind of cup is sometimes called in the verb κωθωνί- ζομαι, and in the substantive κωθωνισμὸς, that occasional drinking is good for the health is stated by Mnesitheus the Athenian physician, in his letter on the subject of Drinking (κωθωνισμὸς), where he speaks as follows: “It happens that those who drink a great quantity of unmixed wine at banquets often receive great injury from so doing, both in their bodies and minds; but still occasional hard drinking (κωθωνι- ζεσθαι) for some days appears to me to produce a certain purging of the body and a certain relaxation of the mind. For there are some little roughnesses on the surface, arising from daily banquets; now for getting rid of these there is no easier channel than the wine. But of all modes of purging, that which' is caused by hard drinking is the most advantageous; for then the body is as it were washed out by the wine; for the wine is both liquid and heating: but the wine which we secrete is harsh; accordingly, fullers use it as a cleanser when they are cleaning garments. But when you are drinking hard, you should guard against three things,— against drinking bad wine, against drinking unmixed wine, and against eating sweetmeats while you are drinking. And when you have had enough, then do not go to sleep, until you have had a vomit, moderate or copious as the case may be; and when you have vomited, then go to sleep after having taken a slight bath. And if you are not able to empty yourself sufficiently, then you must take a more copious bath, and lie down in the bath in exceedingly warm water.” But Polemo, in the fifth book of his treatise addressed to Antigonus and Adæus, says—“Bacchus being full grown, sitting on a rock, and on his left hand a satyr, bald, holding in his right hand a cothon of striped colours, with one handle.”
περὶ δὲ τοῦ κωθωνίζεσθαι καὶ ὅτι χρήσιμός ἐστι διὰ χρόνου ὁ κωθωνισμὸς Μνησίθεος ὁ Ἀθηναῖος ἰατρὸς ἐν τῇ περὶ Κωθωνισμοῦ ἐπιστολῇ φησιν οὕτως· συμβαίνει τοὺς μὲν πολὺν ἄκρατον ἐν ταῖς συνουσίαις πίνοντας μεγάλα βλάπτεσθαι καὶ τὸ σῶμα καὶ τὴν ψυχήν. τὸ μέντοι κωθωνίζεσθαι διά τινων ἡμερῶν δοκεῖ μοι ποιεῖν τινα καὶ τοῦ σώματος κάθαρσιν καὶ τῆς ψυχῆς ἄνεσιν. γίγνονται γάρ τινες ἡμῖν ἐκ τῶν καθ’ ἡμέραν συμποσίων ἐπιπόλαιοι δριμύτητες· ταύταις οὖν ἐστι τῶν μὲν πόρων οἰκειότατος ὁ διὰ τῆς οὐρήσεως, τῶν δὲ καθάρσεων ἡ διὰ τῶν κωθωνισμῶν πρέπει μάλιστα, κατανίζεται γὰρ τὸ σῶμα τοῖς οἴνοις· ὑγρὸν γὰρ καὶ θερμὸν ὁ οἶνος· τὸ δὲ ἀφ’ ἡμῶν διηθούμενον οὖρόν ἐστιν δριμύ, τὰ γοῦν ἱμάτια τούτῳ χρώμενοι ῥύμματι πλύνουσιν οἱ γναφεῖς. τρία δὲ παραφύλαττε ὅταν κωθωνίζῃ· μὴ πονηρὸν οἶνον πίνειν μηδὲ ἄκρατον μηδὲ τραγηματίζεσθαι ἐν τοῖς κωθωνισμοῖς. ὅταν δ’ ἱκανῶς ἔχῃς ἤδη, μὴ κοιμῶ πρὶν ἂν ἐμέσῃς πλέον ἢ ἔλαττον. εἶτα ἐὰν μὲν ἐμέσῃς ἱκανῶς, ἀναπαύου μικρόν· περιχεάμενος· ἐὰν δὲ μὴ δυνηθῇς ἱκανῶς κενῶσαι σαυτόν, πλείονι χρῆσαι τῷ λουτρῷ καὶ εἰς τὴν πύελον κατακλίθητι σφόδρα εἰς θερμὸν ὕδωρ. ʽΠολέμων δ’ ἐν πέμπτῳ τῶν πρὸς Ἀδαῖον καὶ Ἀντίγονόν φησι· Διόνυσος τέλειος καθήμενος ἐπὶ πέτρας· ἐξ εὐωνύμων δ’ αὐτοῦ Σάτυρος φαλακρός, ἐν τῇ δεξιᾷ κώθωνα μόνωτον ῥαβδωτὸν κρατῶν.
There is also the labronia. This is a species of Persian drinking-cup, so named from the eagerness (λαβρότης) with which people drink: and its shape is wide, and its size large, and it has large handles. Menander, in his Fisherman, says—We are abundantly well off at this timeFor golden cylinders; and all those robesFrom Persia, all those quaintly carved works,Are now within, and richly-chased goblets,Figures and faces variously carved,Tragelaphi and labronia.And in his Philadelphi he says—And now the drinking of healths began, and nowLabroniæ, inlaid with precious stones,Were set upon the board; and slaves stood roundWith Persian fly-flappers.And Hipparchus, in his Thais, says— But this labronius is an omen now. O Hercules! it is a cup which weighs Of standard gold more than two hundred pieces. Just think, my friend, of this superb labronius. And Diphilus, in his Pithraustes, giving a catalogue of other kinds of cups, says—A. The tragelaphus, and likewise the pristis,The batiace, and labronius too.B. These seem to me to be the names of slaves.A. By no means; they are all the names of cups;And this lambronius is worth twenty pieces.And Didymus says that it resembles the bombylium and the batiacium.
λαβρωνία ἐκπώματος Περσικοῦ εἶδος ἀπὸ τῆς ἐν τῷ πίνειν λαβρότητος ὠνομασμένον. πλατὺ δ’ ἐστὶ τῇ κατασκευῇ καὶ μέγα· ἔχει δὲ καὶ ὦτα μεγάλα· εἴρηται δὲ καὶ ἀρσενικῶς ὁ λαβρώνιος, Μένανδρος Ἁλιεῖ· εὐποροῦμεν, οὐδὲ μετρίως· ἐκ Κυίνδων χρυσίον, Περσικαὶ στολαὶ δὲ κεῖνται· πορφυρᾶ, τορεύματα ἔνδον ἔστ᾽, ἄνδρες, ποτήρἰ· ἄλλα τ’ ἀργυρώματα, κἀκτυπωμάτων πρόσωπα, τραγέλαφοι, λαβρώνιοι. ἐν δὲ Φιλαδέλφοις· ἤδη δ’ ἐπιχύσεις διάλιθοι, λαβρώνιοι, Πέρσαι δ’ ἔχοντες μυιοσόβας ἑστήκεσαν. Ἵππαρχος δ’ ἐν Θαίδι· ὁ λαβρώνιος δ’ ἔσθ’ οὗτος ὄρνις; β. Ἡράκλεις, ποτήριον χρυσοῦς διακοσίους ἄγον. α. ὢ περιβοήτου, φιλτάτη, λαβρωνίου. Δίφιλος Τιθραύστῃ καὶ ἄλλα γένη καταλέγων ποτηρίων φησί· πρίστις, τραγέλαφος, βατιάκη, λαβρώνιος. ἀνδραπόδι’ ἤδη ταῦθ᾽, ὁρᾷς, ἥκιστά γε, ἐκπωμάτων δ’ ὀνόματα. β. πρὸς τῆς Ἑστίας. α. ὁ λαβρώνιος χρυσῶν δέ, παῖδες, εἴκοσι. Δίδυμος δ’ ὅμοιον εἶναί φησιν αὐτὸ βομβυλιῷ ἢ βατιακίῳ.
There is also the lacæna. And this is a kind of cup so called either from the potter, as the Attic vessels, usually are, or from the form which is usual in that district, on the same principle as the thericlean cups derive their name. Aristophanes, in his Daitaleis, says—He gladly shared the Sybaritic feasts,And drank the Chian wine from out the cupsCalled the lacecnæ, with a cheerful look.
Λάκαιναι κυλίκων εἶδος οὕτως λεγόμενον ἢ ἀπὸ τοῦ κεράμου, ὡς τὰ Ἀττικὰ σκεύη, ἢ ἀπὸ τοῦ σχήματος ἐπιχωριάσαντος ἐκεῖ, ὥσπερ … αἱ Θηρίκλειαι λέγονται. Ἀριστοφάνης Δαιταλεῦσι· Συβαρίτιδὰς τ’ εὐωχίας, καὶ Χῖον ἐκ Λακαινᾶν κυλίκων μεθ’ ἡδέων σπάσαι φίλων·
Then there is the lepaste. Some mark this word λεπαστη with an acute accent on the last syllable, like καλή; but some mark the penultima with an acute, as μεγάλη. And this kind of cup derived its name from those who spend a great deal of money on their drinking and intemperance, whom men call λάφυκται. Aristophanes, in his Peace, says—What will you do, then, when you've drunkOne single lepaste full of new wine?And it is from this word λεπαστὴ that the verb λάπτω comes, which means to swallow all at once, having a meaning just opposite to the bombylium; for the same author says, somewhere or other,—You've drunk up all my blood, O king, my master!which is as much as to say, you have utterly drained me. And in his Gerytades he says—But there was then a festival: a slaveWent round, and brought us all a lepaste,And pour'd in wine dark as the deep-blue sea;but the poet means here to indicate the depth of the cup.And Antiphanes, in his Aesculapius, says—He took an agèd woman, who had beenA long time ill, sick of a ling'ring fever,And bruising some small root, and putting itInto a noble-sized lepaste there,He made her drink it all, to cure her sickness.Philyllius, in his Auge, says—For she was always in the companyOf young men, who did nothing else but drink;And with a lot of aged women too,Who always do delight in good-sized cups.And Theopompus says in his Pamphila—A sponge, a dish, a feather; and, besides,A stout lepaste, which, when full, they drainTo the Good Deity, raising loud his praises,As chirps a grasshopper upon a tree.And in his Mede he says—Callimachus, 'tis stated, once did charmThe Grecian heroes by some promised gain,When he was seeking for their aid and friendship.The only thing he fail'd in was th' attemptTo gain the poor, thin-bodied RhadamanthusLysander with a cothon, ere he gave himA full lepaste.But Amerias says that the ladle with which the wine is poured into the cups is called lepaste; but Aristophanes and Apollodorus say that it is a sort of cup of the class κύλιξ. Pherecrates, in his Crapatalli, says—If there was one of the spectators thirsty,He would a full lepaste seize, and drainThe whole contents.But Nicander the Colophonian says that "the Dolopans give the name of λεπαστὴ to the κύλιξ; but Lycophron, in the ninth book of his treatise on Comedy, quoting this passage of Pherecrates, himself also asserts the lepaste to be kind of κύλιξ; but Moschus, in his Interpretation of Rhodiat Words, says that it is an earthenware vessel resembling those which are called ptomatides, but flatter and wider: but Artemidorus, the pupil of Aristophanes, says that it is some sort of drinking-cup. And Apollophanes, in his Cretans, says—And the lepasta, fill'd with fragrant wine,Shall fill me with delight the livelong day.And Theopompus says in his Pamphila—A stout lepaste, which, well-fill'd with wine,They drain in honour of the Happy Deity,Rousing the village with their noise and clamour.But Nicander of Thyatira says it is a larger kind of κύλιξ, quoting the expressions of Teleclides out of his Prytanes—To drink sweet wine from a sweet-smelling lepaste.And Hermippus, in his Fates, says—If anything should happen to me whenI've drain'd this promising lepaste, thenI give my whole possessions unto Bacchus.
λεπαστή. οἱ μὲν ὀξύνουσι τὴν τελευταίαν, ὡς καλή, οἱ δὲ παροξύνουσιν, ὡς μεγάλη, τοῦτο δὲ τὸ ποτήριον ὠνομάσθη ἀπὸ τῶν εἰς τὰς μέθας καὶ τὰς ἀσωτίας πολλὰ ἀναλισκόντων, οὓς λαφύκτας καλοῦμεν. κύλικες δ’ ἦσαν μεγάλαι. ι Ἀριστοφάνης Εἰρήνῃ· τί δῆτ’ ἂν εἰ πίοις οἴνου κύλικα λεπαστήν; ἀφ’ ἧς ἔστι λάψαι, τουτέστιν ἁθρόως πιεῖν, κατεναντίον τῷ λεγομένῳ βομβυλιῷ, φησὶν γάρ που ὁ αὐτός τὸ δ’ αἷμα λέλαφας τοὐμόν, ὦναξ δέσποτα, οἷον ἅθρουν μ’ ἐξέπιες. ἐν δὲ Γηρυτάδῃ· ἦν δὲ τὸ πρᾶγμ’ ἑορτή, περιέφερε δὲ κύκλῳ λεπαστὴν ἡμῖν ταχὺ προσφέρων παῖς οἰνοχόος σφόδρα κυανοβενθῆ, τὸ βάθος παρίστησιν ὁ κωμικὸς τοῦ ποτηρίου. Ἀντιφάνης δὲ ἐν Ἀσκληπιῷ· τὴν δὲ γραῦν τὴν ἀσθενοῦσαν πάνυ πάλαι, τὴν βρυτικήν, ῥίζιον τρίψας τι μικρὸν δελεάσας τε γεννικῇ τὸ μέγεθος κοίλῃ λεπαστῇ, τοῦτ’ ἐποίησεν ἐκπιεῖν. Φιλύλλιος Αὔγῃ· πάντα γὰρ ἦν μέστ’ ἀνδρῶν καὶ μειρακίων πινόντων ὁμοῦ δ’ ἄλλων γρᾴδι’ ἦν μεγάλαισιν οἴνου χαίροντα λεπασταῖς. Θεόπομπος Παμφίλῃ· σπόγγος, λεκάνη, πτερόν, λεπαστὴ πάνυ πυκνή, ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος τέττιξ κελαδεῖ. καὶ ἐν Μήδῳ· ὣς ποτ’ ἐκήλησεν Καλλίστρατος υἷας Ἀχαιῶν, κέρμα φίλον διαδοὺς ὅτε συμμαχίαν ἐρέεινεν οἶον δ’ οὐ κήλησε δέμας λεπτὸν Ῥαδάμανθυν Λύσανδρον κώθωνι, πρὶν αὐτῷ δῶκε λεπαστήν. Ἀμερίας δέ φησι τὴν οἰνοχόην λεπαστὴν καλεῖσθαι. Ἀριστοφάνης δὲ καὶ Ἀπολλόδωρος γένος εἶναι κύλικος. Φερεκράτης Κραπατάλλοις· τῶν θεατῶν δ’ ὅστις ἂν διψῇ, λεπαστὴν ἐγχεάμενον ἔστιν ἐκχαρυβδίσαι. Νίκανδρος δ’ ὁ Κολοφώνιός φησιν Δόλοπας οὕτω καλεῖν τὴν κύλικα. Λυκόφρων δ’ ἐν τῷ θ περὶ Κωμῳδίας παραθέμενος τὰ Φερεκράτους καὶ αὐτὸς εἶναί φησι γένος κύλικος τὴν λεπαστήν. μόσχος δ’ ἐν ἐξηγήσει Ῥοδιακῶν Λέξεων κεραμεοῦν ἀγγεῖόν φησιν αὐτὸ εἶναι, ἐοικὸς ταῖς λεγομέναις πτωματίσιν, ἐκπεταλώτερον δέ. Ἀρτεμίδωρος δ’ ὁ Ἀριστοφάνειος ποτήριον ποιόν. Ἀπολλοφάνης δὲ Κρησί· καὶ λεπαστὰ μ’ ἁδύοινος εὐφρανεῖ δι’ ἁμέρας. Θεόπομπος Παμφίλῃ· λεπαστὴ μάλα συχνή, ἣν ἐκπιοῦσ’ ἄκρατον Ἀγαθοῦ Δαίμονος περίστατον βοῶσα τὴν κώμην ποεῖ. Νίκανδρος δ’ ὁ Θυατειρηνὸς κύλιξ, φησί, μείζων, παρατιθέμενος Τηλεκλείδου ἐκ Πρυτάνεων καὶ μελιχρὸν οἶνον ἕλκειν ἐξ ἡδύπνου λεπαστῆς. Ἕρμιππος Μοίραις· ἂν ἐγὼ πάθω τι τήνδε τὴν λεπαστὴν ἐκπιών, τῷ Διονύσῳ πάντα τἀμαυτοῦ δίδωμι χρήματα.
There is also the loibasium. This, too, is a κύλιξ, as Clearchus and Nicander of Thyatira say; with which they pour libations of oil over the sacred offerings and victims. Spondeum is the name given to the cup out of which they pour libations of wine. And he says that the spondea are also called loibides, by Antimachus of Colophon. Then we have the lesbium. This also is a kind of cup, as Hedylus proves in his Epigrams, where he says—Callistion, contending against menIn drinking, ('tis a marvellous thing, but true,)When fasting, drank three whole choeis of wine;And now her cup, fashion'd of purple glass,Adorn'd with bands fragrant of luscious wine,She offers here to you, O Paphian queen.Preserve this first, that so your walls may bearThe spoils of all the love excited so. There is also the luterium. Epigenes, in his Tomb, where he gives a catalogue of cups of different kinds, says—Craters, cadi, holcia, cruneia—Are they cruneia? aye, and luteria.But why need I each separate articleEnumerate? for you yourself shall see them.
λοιβάσιον κύλιξ, ὥς φησι Κλείταρχος καὶ Νίκανδρος ὁ Θυατειρηνός.., ᾧ τὸ ἔλαιον ἐπισπένδουσι τοῖς ἱεροῖς, σπονδεῖον δὲ ᾧ τὸν οἶνον, καλεῖσθαι λέγων λοιβίδας καὶ τὰ σπονδεῖα ὑπὸ Ἀντιμάχου τοῦ Κολοφωνίου. Λέσβιόν ὅτι ποτηρίου εἶδος, Ἡδύλος παρίστησιν ἐν Ἐπιγράμμασιν οὑτωσὶ λέγων ἡ διαπινομένη Καλλίστιον ἀνδράσι, θαῦμα κοὐ ψευδές, νῆστις τρεῖς χόας ἐξέπιεν ἧς τόδε σοί, Παφίη, ζωραῖς μύρρῃσι θυωθὲν κεῖται πορφυρέης Λέσβιον ἐξ ὑέλου. ἣν σὺ σάου πάντως, ὡς καὶ πάλι τῶν ἀπ’ ἐκείνης σοὶ τοῖχοι γλυκερῶν σῦλα φέρωσι πόθων. λουτήριον. Ἐπιγένης Μνηματίῳ ἐν τῷ τῶν ποτηρίων καταλόγῳ φησί· κρατῆρες, κάδοι, ὁλκεῖα, κρουνεῖ᾽. β. ἔστι γὰρ κρουνεῖα; α. ναί. λουτήρι’ ἀλλὰ τί καθ’ ἕκαστα δεῖ λέγειν; ὄψει γὰρ αὐτός.
There is also the Lyciurges. The things which are so called are some kinds of phialæ, which derive their name from Lycon who made them, just as the Cononii are the cups made by Conon. Now, Demosthenes, in his Oration for the Crown, mentions Lycon; and he does so again, in his oration against Timotheus for an assault, where he says—“Two lyciurgeis Phialæ.” And in his speech against Timotheus he also says —“He gives Phormion, with the money, also two lyciurgeis Phialæ to put away.” And Didymus the grammarian says that these are cups made by Lycius. And this Lycius was a Bœotian by birth, of the town of Eleutheræ, a son of Myron the sculptor, as Polemo relates in the first book of his treatise on the Acropolis of Athens; but the grammarian is ignorant that one could never find such a formation of a word as that derived from proper names, but only from cities or nations. For Aristophanes, in his Peace, says—The vessel is a ναξιονργὴς cantharus;that is to say, made at Naxos. And Critias, in his Constitution of the Lacedæmonians, has the expressions, κλίνη μιλησιουργὴς, and again, δίφρος λησιουργής: and κλινὴ χιουργὴς, and τράπεξα ρηνιοεργής: made at Miletus, or Chios, or Rhenea. And Herodotus, in his seventh book, speaks of “two spears, λυκοεργέες.” But perhaps we ought to read λυκιοεργέες in Herodotus as we do in Demosthenes, so as to understand by the word things made in Lycia.
Λυκιουργεῖς. φιάλαι τινὲς οὕτως καλοῦνται ἀπὸ Λύκωνος τοῦ κατασκευασαμένου, ὡς καὶ Κονώνειοι αἱ ὑπὸ Κόνωνος ποιηθεῖσαι. μνημονεύει τοῦ Λύκωνος Δημοσθένης ἐν τῷ περὶ τοῦ στεφάνου κἀν τῷ πρὸς Τιμόθεον ὑπὲρ χρέως λέγων οὕτως· φιάλας Λυκιουργεῖς δύο. ἐν δὲ τῷ πρὸς Τιμόθεον γράφει· δίδωσιν ἀποθεῖναι τῷ Φορμίωνι μετὰ τῶν χρημάτων καὶ ἄλλας φιάλας Λυκιουργεῖς δύο. Ἡρόδοτος δ’ ἐν ζ προβόλους δύο Λυκιουργίδας ἢ λυκοεργέας, ὅτι ἀκόντιά ἐστι πρὸς λύκων θήραν ἐπιτήδεια ἢ ἐν Λυκίᾳ εἰργασμένα. ὅπερ ἐξηγούμενος Δίδυμος ὁ γραμματικὸς τὰς ὑπὸ Λυκίου φησὶ κατεσκευασμένας. ἦν δὲ οὗτος τὸ γένος Βοιώτιος ἐξ Ἐλευθερῶν, υἱὸς Μύρωνος τοῦ ἀνδριαντοποιοῦ, ὡς Πολέμων φησὶν ἐν α περὶ Ἀκροπόλεως, ἀγνοεῖ δ’ ὁ γραμματικὸς ὅτι τὸν τοιοῦτον σχηματισμὸν ἀπὸ κυρίων ὀνομάτων οὐκ ἄν τις εὕροι γινόμενον, ἀλλ’ ἀπὸ πόλεων ἢ ἐθνῶν. ι Ἀριστοφάνης τε γὰρ ἐν Εἰρήνῃ φησί· τὸ δὲ πλοῖον ἔσται Ναξιουργὴς κάνθαρος· Κριτίας τε ἐν τῇ Λακεδαιμονίων Πολιτείᾳ· κλίνη Μιλησιουργὴς καὶ δίφρος Μιλησιουργής, κλίνη Χιουργὴς καὶ κρούπεζα Ῥηναιουργής. ʽ Ἡρόδοτός τε ἐν τῇ ἑβδόμῃ φησί· προβόλους δύο Λυκοεργέας. μήποτ’ οὖν καὶ παρὰ τῷ Ἡροδότῳ ὡς καὶ παρὰ τῷ Δημοσθένει γραπτέον Λυκιοεργέας, ἵν’ ἀκούηται τὰ ἐν Λυκίᾳ εἰργασμένα.
There is also the mele. This is a name given to some cups which are mentioned by Anaxippus in his Well, where he says—And you, Syriscus, now this mele take,And bring it to her tomb—do you understandThen pour a due libation. There is also the metaniptrum. This is the kind of cup which is offered after dinner, when men have washed their hands. Autiphanes, in his Lamp, says—The metaniptrum of the Fortunate God;Feasting, libations, and applause...And Diphilus, in his Sappho, says—Archilochus, receive this metaniptris,The brimming cup of Jupiter the Saviour. But some people say that this is rather the name of the draught itself which was given to the guests after they had washed their hands; as, for instance, Seleucus says in his Dialects. But Callias, in his Cyclops, says—Receive this metaniptris of Hygeia.And Philetærus, in his Aesculapius, says—He raised aloft a mighty metaniptris,Brimfull of wine, in equal portions mix'd,Repeating all the tine Hygeia's name.And Philoxenus the Dithyrambic poet, in his ode entitled the Supper, pledging some one after they have washed their hands, says—Do you, my friend, receiveThis metaniptris full of wine,The sweetly dewy gift of Bacchus.Bromius gives this placid joy,To lead all men to happiness.And Antiphanes, in his Torch, says—Our table shall now be this barley cake,And then this metaniptrum of Good Fortune.....Nicostratus, in his Woman returning Love, says—Pour over him the metaniptrum of health.
μέλη. οὕτω καλεῖταί τινα ποτήρια ὧν μνημονεύει Ἀνάξιππος ἐν Φρέατι λέγων οὕτως σὺ δὲ τὴν μέλην, Συρίσκε, ταυτηνὶ λαβὼν ἔνεγκον ἐπὶ τὸ μνῆμ’ ἐκείνῃ, μανθάνεις; καὶ κατάχεον. μετάνιπτρον ἡ μετὰ τὸ δεῖπνον ἐπὴν ἀπονίψωνται διδομένη κύλιξ. ι Ἀντιφάνης Λαμπάδι· δαίμονος ἀγαθοῦ μετάνιπτρον, ἐντραγεῖν, σπονδή, κρότος. Δίφιλος Σαπφοῖ· Ἀρχίλοχε, δέξαι τήνδε τὴν μετανιπτρίδα μεστὴν Διὸς σωτῆρος, Ἀγαθοῦ δαίμονος … ἔνιοι δὲ τὴν μετὰ τὸ νίψασθαι πόσιν, ὡς Σέλευκος ἐν Γλώσσαις. Καλλίας δ’ ἐν Κύκλωψι· καὶ δέξαι τηνδὶ μετανιπτρίδα τῆς Ὑγιείας. Φιλέταιρος Ἀσκληπιῷ· ἐνέσεισε μεστὴν ἴσον ἴσῳ μετανιπτρίδα μεγάλην, ἐπειπὼν τῆς Ὑγιείας τοὔνομα. Φιλόξενος δ’ ὁ διθυραμβοποιὸς ἐν τῷ ἐπιγραφομένῳ Δείπνῳ μετὰ τὸ ἀπονίψασθαι τὰς χεῖρας προπίνων τινί φησι· σὺ δὲ τάνδε Βακχίαν εὔδροσον πλήρη μετανιπτρίδα δέξαι. πραΰ τί τοι Βρόμιος γάνος τόδε δοὺς ἐπὶ τέρψιν πάντας ἄγει. Ἀντιφάνης Λαμπάδι· τράπεζα φυστημινεις, ἅμα δ’ ἦν Δαίμονος ἀγαθοῦ μετάνιπτρον. Νικόστρατος Ἀντερώσῃ· μετανιπτρίδ’ αὐτῷ τῆς Ὑγιείας ἔγχεον.
Then there is the mastus. Apollodorus the Cyrenæan, as Pamphilus says, states that this is a name given to drinking-cups by the Paphians. There are also the mathalides. Blæsus, in his Saturn, says—Pour out for us now seven mathalidesFull of sweet wine.And Pamphilus says, “Perhaps this is a kind of cup, or is it only a measure like the cyathus” But Diodorus calls it a cup of the κύλιξ class.
μαστὸς. Ἀπολλόδωρος ὁ Κυρηναῖος, ὡς Πάμφιλός φησι, Παφίους τὸ ποτήριον οὕτως καλεῖν. μαθαλίδας Βλαῖσος ἐν Σατούρνῳ φησὶν ἑπτὰ μαθαλίδας ἐπίχεον ἁμὶν τῶ γλυκυτάτω. Πάμφιλος δέ φησι· μήποτε ἐκπώματός ἐστιν εἶδος, ἢ μέτρον οἷον κύαθος. Διόδωρος δὲ κύλικα ἀποδίδωσι.
There is also the manes, which is a species of cup. Nicon, in his Harp-player, says—And some seasonably then exclaim'd,My fellow-countryman, I drink to you;And in his hand he held an earthenware manes,Of ample size, well able to containFive cotylæ of wine; and I received it.And both Didymus and Pamphilus have quoted these iambics. But that is also called manes which stands upon the cottabus, on which they throw the drops of wine in that game, which Sophocles, in his Salmoneus, called the brazen head, saying—This is a contest, and a noise of kisses;I give a prize to him who gains the victoryIn elegantly throwing the cottabus,And striking with just aim the brazen head.And Antiphanes, in his Birthday of Venus, says—A. I then will show you how: whoever throwsThe cottabus direct against the scale (πλώστιγξ,)So as to make it fall—B. What scale? Do youMean this small dish which here is placed above?A. That is the scale-he is the conqueror.B. How shall a man know this?A. Why, if he throwSo as to reach it barely, it will fallUpon the manes, and there'll be great noise.B. Does manes, then, watch o'er the cottabus,As if he were a slave?And Hermippus says in his Fates—You'll see, says he, a cottabus rod.Wallowing round among the chaff;But the manes hears no drops,—And you the wretched scale may seeLying by the garden gate,And thrown away among the rubbish.
Μάνης ποτηρίου εἶδος. Νίκων Κιθαρῳδῷ·καὶ πάνυ τις εὐκαίρως προπίνω, φησί, σοί, πατριῶτα. μάνην δ’ ἔλαβε κεραμεοῦν ἁδρόν, χωροῦντα κοτύλας πέντ’ ἴσως. ἐδεξάμην.παρέθετο τὰ ἰαμβεῖα καὶ Δίδυμος καὶ Πάμφιλος. καλεῖται δὲ μάνης καὶ τὸ ἐπὶ τοῦ κοττάβου ἐφεστηκός, ἐφ’ οὗ τὰς λάταγας ἐν παιδιᾷ ἔπεμπον ὅπερ ὁ Σοφοκλῆς ἐν Σαλμωνεῖ ὁ χάλκειον ἔφη κάρα, λέγων οὕτως· τάδ’ ἐστὶ κνισμὸς καὶ φιλημάτων ψόφος· τῷ καλλικοτταβοῦντι νικητήρια τίθημι καὶ βαλόντι χάλκειον κάρα, Ἀντιφάνης Ἀφροδίτης Γοναῖς· ἐγὼ ᾽ πιδείξω καθ’ ἓν ὃς ἂν τὸν κότταβον ἀφεὶς ἐπὶ τὴν πλάστιγγα ποιήσῃ πεσεῖν β. πλάστιγγα; ποίαν; τοῦτο τοὐπικείμενον ἄνω τὸ μικρόν, τὸ πινακίσκιον λέγεις; α. τοῦτ’ ἐστὶ πλάστιγξ—οὖτος ὁ κρατῶν γίνεται. β. πῶς δ’ εἴσεταί τις τοῦτ᾽; α. ἐὰν τύχῃ μόνον αὐτῆς, ἐπὶ τὸν μάνην πεσεῖται καὶ ψόφος ἔσται πάνυ πολύς. β. πρὸς θεῶν, τῷ κοττάβῳ πρόσεστι καὶ Μάνης τις ὥσπερ οἰκέτης; Ἕρμιππος Μοίραις· ῥάβδον δ’ ὄψει φησί τὴν κοτταβικὴν ἐν τοῖς ἀχύροισι κυλινδομένην, μάνης δ’ οὐδὲν λατάγων ἀίει· τὴν δὲ τάλαιναν πλάστιγγ’ ἂν ἴδοις παρὰ τὸν στροφέα τῆς κηπαίας ἐν τοῖσι κορήμασιν οὖσαν.
There is the Nestoris also. Now concerning the shape of the cup of Nestor, the poet speaks thus—Next her white hand a spacious goblet brings,A goblet sacred to the Pylian kingsFrom eldest times; the massy, sculptured vase,Glittering with golden studs, four handles grace,And curling vines, around each handle roll'd,Support two turtle-doves emboss'd in gold.On two firm bases stood the mighty bowl,Lest the top weight should make it loosely roll:A massy weight, yet heaved with ease by him,Though all too great for men of lesser limb.Now with reference to this passage a question is raised, what is the meaning of “glittering with golden studs:”—and again, what is meant by “the massy, sculptured vase four handles grace.” For Asclepiades the Myrlean, in his treatise on the Nestoris, says that the other cups have two handles. And again, how could any one give a representation of turtle- doves feeding around each of the handles? How also can he say, “On two firm bases stood the mighty bowl?” And this also is a very peculiar statement that he makes, that he could heave it with ease, “though all too great for men of lesser limb.” Now Asclepiades proposes all these difficulties, and especially raises the question about the studs, as to how we are to understand that they were fastened on. Now some say that golden studs must be fastened on a silver goblet from the outside, on the principles of embossing, as is mentioned in the case of the sceptre of Achilles—He spoke,—and, furious, hurl'd against the groundHis sceptre, starr'd with golden studs around;for it is plain here that the studs were let into the sceptre, as clubs are strengthened with iron nails. He also says of the sword of Agamemnon—A radiant baldric, o'er his shoulder tied,Sustain'd the sword that glittered at his side:Gold were the studs—a silver sheath encasedThe shining blade. But Apelles the engraver, he says, showed us on some articles of Corinthian workmanship the way in which studs were put on. For there was a small projection raised up by the chisel, to form, as it were, the heads of the nails. And these studs are said by the poet to be fixed in, not because they are on the outside and are fixed by nails, but because they resemble nails driven through, and project a little on the outside, being above the rest of the surface.
Νεστορίς. περὶ τῆς ἰδέας τοῦ Νέστορος ποτηρίου φησὶν ὁ ποιητής· πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός, χρυσείοις ἥλοισι πεπαρμένον οὔατα δ’ αὐτοῦ τέσσαρ’ ἔσαν, δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο δύω δ’ ὑπὸ πυθμένες ἦσαν. ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐὸν Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν. ἐν τούτοις ζητεῖται πρῶτον μὲν τί ποτ’ ἐστὶ τὸ χρυσείοις ἥλοισι πεπαρμένον, ἔπειτα τί τὸ οὔατα δ’ αὐτοῦ τέσσαρ’ ἔσαν. τὰ γὰρ ἄλλα ποτήριά φησιν ὁ Μυρλεανὸς Ἀσκληπιάδης ἐν τῷ περὶ τῆς Νεστορίδος δύο ὦτα ἔχειν. πελειάδας δὲ πῶς ἄν τις ὑπόθοιτο νεμομένας περὶ ἕκαστον τῶν ὤτων; πῶς δὲ καὶ λέγει δύο πυθμένας εἶναι τοῦ ποτηρίου; ἰδίως δὲ καὶ τοῦτο λέγεται ὅτι οἱ μὲν ἄλλοι μογοῦντες ἐβάσταζον τὸ ποτήριον, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν. ταῦτα προθέμενος ὁ Ἀσκληπιάδης ζητεῖ περὶ τῶν ἥλων, πῶς πεπαρμένους αὐτοὺς δεῖ δέχεσθαι. οἱ μὲν οὖν λέγουσιν ἔξωθεν δεῖν ἐμπείρεσθαι τοὺς χρυσοῦς ἥλους τῷ ἀργυρῷ ἐκπώματι κατὰ τὸν τῆς ἐμπαιστικῆς τέχνης λόγον, ὡς καὶ ἐπὶ τοῦ Ἀχιλλέως σκήπτρου· ὣς φάτο χωόμενος, ποτὶ δὲ σκῆπτρον βάλε γαίῃ χρυσείοις ἥλοισι πεπαρμένον. ἐμφαίνεται γὰρ ὡς τῶν ἥλων ἐμπεπερονημένων καθάπερ ἐπὶ τῶν ῥοπάλων. καὶ ἐπὶ τοῦ ξίφους τοῦ Ἀγαμέμνονος· ἀμφὶ δ’ ἄρ’ ὤμοισιν βάλετο ξίφος· ἐν δὲ οἱ ἧλοι χρύσειοι πάμφαινον ἀτὰρ περὶ κουλεὸν ἦεν ἀργύρεον. Ἀπελλῆς μὲν οὖν ὁ τορευτὴς ἐπεδείκνυεν, φησίν, ἡμῖν ἔν τισι Κορινθιακοῖς ἔργοις τὴν τῶν ἥλων θέσιν. ἐξοχὴ δ’ ἦν ὀλίγη τοῖς κολαπτῆρσιν ἐπηρμένη καὶ οἱονεὶ κεφαλίδας ἥλων ἀποτελοῦσα. πεπάρθαι δὲ λέγεται τοὺς ἥλους ὑπὸ τοῦ ποιητοῦ οὐχ ὅτι ἔξωθεν πρόσκεινται καὶ πεπαρμένοι εἰσίν, ἀλλ’ ὅτι ἐμπεπαρμένοις ἐοίκασιν ἔξω τε ὀλίγῳ προὔχουσι, μετέωροι τῆς ἄλλης ἐπιφανείας ὄντες.
And with respect to the handles, they tell us that this cup had indeed two handles above, like other cups; but that it had also two more on the middle of its convex surface, one on each side, of small size, resembling the Corinthia water- ewers. But Apelles explained the system of the four handles very artistically in the following manner. He said, tat from one root, as it were, which is attached to the bottom of the cup, there are diverging lines extending along each handle, at no great distance from each other: and these reach up to the brim of the cup, and even rise a little above it, and are at the greatest distance from each other at the point where they are furthest from the vessel itself; but at the lower extremity, where they join the rim, they are again united. And in this way there are four handles; but this kind of ornament is not seen in every cup, but only on some, and especially on those which are called seleucides. But with respect to the question raised about the two bases, how it can be said, “On two firm bases stood the mighty bowl,” some people explain that line thus:—that some cups have one bottom, the natural one, being wrought at the same time as, and of one piece with, the whole cup; as for instance, those which are called cymbia, and the phialæ, and others of the same shape as the phialæ. But some have two bottoms; as for instance, the egg-shaped cups called ooscyphia, and those called cantharia, and the seleucides, and the carchesia, and others of this kind. For they say that one of these bottoms is wrought of the same piece as the entire cup, and the other is attached to it, being sharp at the upper part, and broader towards the lower end, as a support for the cup; and this cup of Nestor's, they say, was of this fashion. But the poet may have represented this cup as having two bottoms; the one, that is to say, bearing the whole weight of the cup, and having an elevation proportionate to the height, in accordance, with its greater circumference; and the other bottom might be smaller in circumference, so as to be contained within the circumference of the larger circle, where the natural bottom of the cup becomes sharper; so that the whole cup should be supported on two bases. But Dionysius the Thracian is said to have made the cup called Nestor's, at Rhodes, all his pupils contributing silver for the work; of which Promethidas of Heraclea, explaining the way in which it was made on the system of Dionysius, says that it is a cup having its handles made side by side, as the ships with two prows have their prows made; and that turtle-doves are represented sitting on the handles; and that two small sticks, as it were, are placed under the cup as a support to it, running transversely across in a longitudinal direction, and that these are the two bottoms meant by Homer. And we may to this day see a cup of that fashion at Capua, a city of Campania, consecrated to Diana; and the Capuans assert that that is the identical cup which belonged to Nestor. And it is a silver cup, having on it the lines of Homer engraved in golden characters. “But I,” said the Myrlean, "have this to say about the cup:—the ancients, who first brought men over to a more civilized system of life, believing that the world was spherical, and taking their ideas of form from the visible forms of the sun and moon which they beheld, and adapting these figures to their own use in the daily concerns of life, thought it right to make all their vessels and other articles of furniture resemble, in shape at least, the heaven which surrounds everything: on which account they made tables round; and so also they made the tripods which they dedicated to the Gods, and they also made their cakes round and marked with stars, which they also call moons. And this is the origin of their giving bread the name of ἄρτος, because of all figures the circle is the one which is the most complete (ἀπήρτισται), and it is a perfect figure. And accordingly they made a drinking-cup, being that which receives moist nourishment, circular, in imitation of the shape of the world. But the cup of Nestor has something peculiar about it, for it has stars on it, which the poet compares to studs, because the stars are as round as the studs, and are, as it were, fixed in the heaven; as also Aratus says of them—There do they shine in heaven,—ornamentsFix'd there for ever as the night comes round.But the poet has expressed this very beautifully, attaching the golden studs to the main body of the silver cup, and so indicating the nature of the stars and of the heaven by the colour of the ornaments. For the heaven is like silver, and the stars resemble gold from their fiery colour.
καὶ περὶ τῶν ὤτων οὕτως διορίζονται, ὅτι εἶχεν μὲν δύο ὦτα ἄνω καθότι καὶ τἄλλα ποτήρια, ἄλλα δὲ δύο κατὰ τὸ κύρτωμα μέσον ἐξ ἀμφοῖν τοῖν μεροῖν μικρά, παρόμοια ταῖς Κορινθιακαῖς ὑδρίαις. ὁ δὲ Ἀπελλῆς ἐντέχνως ἄγαν ὑπέδειξε τὴν τῶν τεσσάρων ὤτων σχέσιν ἔχουσαν ὧδε. ἐκ μιᾶς οἱονεὶ ῥίζης, ἥτις τῷ πυθμένι προσκυρεῖ, καθ’ ἑκάτερον τὸ οὖς διασχιδεῖς εἰσι ῥάβδοι ἐπ’ ἀμφοῖν, οὐ πολὺ ἀπ’ ἀλλήλων διεστῶσαι διάστημα, αὗται μέχρι τοῦ χείλους διήκουσαι τοῦ ποτηρίου καὶ μικρὸν ἔτι μετεωριζόμεναι κατὰ μὲν τὴν ἀπόστασιν τοῦ ἀγγείου φυλάττουσι τὴν διάσχισιν, κατὰ δὲ τὸ ἀπολῆγον πρὸς τὴν τοῦ χείλους ἔρεισιν πάλιν συμφυεῖς εἰσιν. καὶ γίνεται τὸν τρόπον τοῦτον τέτταρα ὦτα. τοῦτο δὲ οὐκ ἐπὶ πάντων, ἀλλ’ ἐπ’ ἐνίων ποτηρίων τὸ εἶδος τῆς κατασκευῆς θεωρεῖται, μάλιστα δὲ τῶν λεγομένων Σελευκίδων. τὸ δ᾽ ἐπὶ τῶν δυεῖν πυθμένων ζητούμενον, πῶς λέγεται τὸ δύο δ’ ὑπὸ πυθμένες ἦσαν, διαλύουσιν οὕτως τινές, τῶν ποτηρίων τινὰ μὲν ἕνα πυθμένα ἔχειν τὸν φυσικὸν καὶ συγκεχαλκευμένον τῷ ὅλῳ ποτηρίῳ, καθότι τὰ λεγόμενα κυμβία καὶ τὰς φιάλας καὶ εἴ τι φιαλῶδές ἐστι τὴν ἰδέαν τινὰ δὲ δύο, ὥσπερ τὰ ᾠοσκύφια καὶ τὰ κανθάρια καὶ τὰς Σελευκίδας καὶ τὰ καρχήσια καὶ τὰ τούτοις ὅμοια· ἕνα μὲν γὰρ εἶναι πυθμένα τὸν κατὰ τὸ κύτος συγκεχαλκευμένον ὅλῳ τῷ ἀγγείῳ, ἕτερον δὲ τὸν πρόσθετον, ἀπὸ ὀξέος ἀρχόμενον, καταλήγοντα δ’ εἰς πλατύτερον, ἐφ’ οὗ ἵσταται τὸ ποτήριον. καὶ τὸ τοῦ Νέστορος οὖν δέπας φασὶν εἶναι τοιοῦτον. δύναται δὲ καὶ δύο πυθμένας ὑποτίθεσθαι, τὸν μὲν οἷον τοῦ ποτηρίου φέροντα τὸν ὅλον ὄγκον καὶ κατὰ μείζονα κυκλοειδῆ περιγραφὴν ἔξαρσιν ἔχοντα τοῦ ὕψους σύμμετρον, τὸν δὲ κατ’ ἐλάττω κύκλον συνεχόμενον ἐν τῷ μείζονι, καθ’ ὅσον συννεύειν συμβέβηκεν εἰς ὀξὺ τὸν φυσικὸν τοῦ ποτηρίου πυθμένα, ὥστε ὑπὸ δυοῖν πυθμένοιν φέρεσθαι τὸ ἔκπωμα. Διονύσιος δὲ ὁ Θρᾲξ ἐν Ῥόδῳ λέγεται τὴν Νεστορίδα κατασκευάσαι τῶν μαθητῶν αὐτῷ συνενεγκάντων τἀργύριον ὅπερ Προμαθίδας ὁ Ἡρακλεώτης ἐξηγούμενος τὴν κατὰ τὸν Διονύσιον διάταξίν φησιν σκύφον εἶναι παρακειμένως ἔχοντα τὰ ὦτα, καθάπερ αἱ δίπρῳροι τῶν νεῶν, περὶ δὲ τὰ ὦτα τὰς περιστεράς· ὡσπερεὶ δέ τινα ῥοπάλια δύο ὑποκεῖσθαι τῷ ποτηρίῳ πλάγια διὰ μήκους· ταῦτα δ’ εἶναι τοὺς δύο πυθμένας, ὁποῖόν τι καὶ νῦν ἔστιν ἰδεῖν ἐν Καπύῃ πόλει τῆς Καμπανίας ἀνακείμενον τῇ Ἀρτέμιδι ποτήριον, ὅπερ λέγουσιν ἐκεῖνοι Νέστορος γεγονέναι ἐστὶ δὲ ἀργύρεον, χρυσοῖς γράμμασιν ἐντετυπωμένα ἔχον τὰ Ὁμηρικὰ ἔπη. ἐγὼ δέ, φησὶν ὁ Μυρλεανός, τάδε λέγω περὶ τοῦ ποτηρίου, οἱ παλαιοὶ καὶ τὰ περὶ τὴν ἥμερον τροφὴν πρῶτοι διαταξάμενοι τοῖς ἀνθρώποις, πειθόμενοι τὸν κόσμον εἶναι σφαιροειδῆ, λαμβάνοντες ἔκ τε τοῦ ἡλίου καὶ τῆς σελήνης σχήματος ἐναργεῖς τὰς φαντασίας, καὶ τὰ περὶ τὴν ἰδίαν τροφὴν τῷ περιέχοντι κατὰ τὴν ἰδέαν τοῦ σχήματος ἀφομοιοῦν εἶναι δίκαιον ἐνόμιζον. διὸ τὴν τράπεζαν κυκλοειδῆ κατεσκευάσαντο καὶ τοὺς τρίποδας τοὺς τοῖς θεοῖς καθαγιζομένους κυκλοτερεῖς καὶ ἀστέρας ἔχοντας, καὶ φθόεις, οὓς καὶ καλοῦσι σελήνας. καὶ τὸν ἄρτον δ’ ἐκάλεσαν ὅτι τῶν σχημάτων ὁ κύκλος ἀπήρτισται καὶ ἔστι τέλειος, καὶ τὸ ποτήριον οὖν τὸ δεχόμενον τὴν ὑγρὰν τροφὴν κυκλοτερὲς ἐποίησαν κατὰ μίμημα τοῦ κόσμου, τὸ δὲ τοῦ Νέστορος καὶ ἰδιαίτερόν ἐστιν, ἔχει γὰρ καὶ ἀστέρας, οὓς ἥλοις ὁ ποιητὴς ἀπεικάζει διὰ τὸ τοὺς ἀστέρας περιφερεῖς εἶναι τοῖς ἥλοις ὁμοίως καὶ ἐμπεπηγέναι τῷ οὐρανῷ, καθὼς καὶ Ἄρατός φησιν ἐπ’ αὐτῶν οὐρανῷ αἰὲν ἄρηρεν ἀγάλματα νυκτὸς ἰούσης. περιττῶς δὲ καὶ τοῦτ’ ἔφρασεν ὁ ποιητής, τοὺς χρυσοῦς ἥλους παρατιθεὶς τῇ τοῦ ἀργυροῦ ἐκπώματος φύσει, τὴν τῶν ἀστέρων καὶ τοῦ οὐρανοῦ ἐκτυπῶν κατὰ τὴν ἰδέαν τῆς χρόας οὐσίαν, ὁ μὲν γὰρ οὐρανὸς ἀργύρῳ προσέοικεν, οἱ δὲ ἀστέρες χρυσῷ διὰ τὸ πυρῶδες. ὑποθέμενος
"So after the poet had represented the cup of Nestor as studded with stars, he then proceeds on to the most brilliant of the fixed stars, by contemplating which men form their conjectures of what is to happen to them in their lives. I mean the Pleiades. For when he says δύο δὲ πελειάδες were placed in gold around each handle, he does not mean the birds called πελειάδες, that is to say, turtle-doves; and those who think that he does use πελειάδες here as synonymous with περιστεραὶ are wrong. For Aristotle says expressly that the πελειὰς is one bird, and the περιστερὰ another. But the poet calls that constellation πελειάδες which at present w call πλειάδες; by the rising of which men regulate their swing and their reaping, and the beginning of their raising their crops, and their collection of them; as Hesiod says:—When the seven daughters of the Libyan kingRise in the heavens, then begin to mow;And when they hide their heads, then plough the ground.And Aratus says—Their size is small, their light but moderate,Yet are they famous over all the world;At early dawn and late at eve they roll,Jove regulating all their tranquil motions;He has ordain'd them to give signs to men,When winter, and when summer too begins,—What is the time for ploughing, what for sowing.And accordingly it is with great appropriateness that the poet has represented the Pleiades, who indicate the time of the generation and approach to perfection of the fruits of the earth, as forming parts of the ornaments of the cup of that wise prince Nestor. For this vessel was intended to contain any kind of food, whether solid or liquid; on which account he also says that the turtle-doves bring ambrosia to Jupiter:—No bird of air, nor dove of trembling wing,That bears ambrosia to th' ethereal king,But shuns these rocks.For we must not think here that it is really the birds called turtle-doves which bring ambrosia to Jupiter, which is the opinion of many; for that were inconsistent with the majesty of Jupiter; but the daughters of Atlas, turned into the constellation of Pleiades or doves. For it is natural enough that they who indicate the appropriate seasons to the human race should also bring ambrosia to Jupiter, on which account also he distinguishes between them and other birds, saying—No bird of air, nor dove of trembling wing;and that he considers the Pleiades as the most famous of all fixed stars is plain, from his having placed them in the first rank when giving a list of other constellations:—There earth, there heaven, there ocean he design'd,—Th' unwearied sun, the moon completely round,—The starry lights, that heaven's high convex crown'd,—The Pleiads, Hyads, with the Northern Team,And great Orion's more refulgent beam;To which, around the axle of the sky,The Bear, revolving, points his golden eye;Still shines exalted on th' ethereal plain,Nor bathes his blazing forehead in the main,—The Bear, whom trusting rustics call the Wain. "But people in general have been deceived by fancying the πελειάδες here spoken of to be birds, first of all from the poetical form of the word, because of the insertion of the letter ε; and secondly, because they have taken the word τρήρωνες, 'trembling,' as an epithet only of doves; since, owing to its weakness, that is a very cautious bird; and when he calls it τρήρων, this word is derived from τρέω, and τρέω is the same as εὐλαβέομαι, to be cautious. But still there is a good deal of reason in attributing the same characteristic also to the Pleiades: for the fable is, that they are always fleeing from Orion, since their mother Pleione is constantly pursued by Orion.
οὖν κατηστερισμένον τὸ τοῦ Νέστορος ποτήριον μεταβαίνει καὶ ἐπὶ τὰ κράτιστα τῶν ἀπλανῶν ἀστέρων, οἷς δὴ τεκμαίρονται τὰ περὶ τὴν ζωὴν οἱ ἄνθρωποι· λέγω δὲ τὰς πελειάδας. ὅταν γὰρ εἴπῃ· δύω δὲ πελειάδες ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο, πελειάδας οὐ σημαίνει τὰς ὄρνιθας, ἅς τινες ὑπονοοῦσι περιστερὰς εἶναι, ἁμαρτάνοντες. ἕτερον γὰρ εἶναὶ φησιν Ἀριστοτέλης πελειάδα καὶ ἕτερον περιστεράν. πελειάδας δ’ ὁ ποιητὴς καλεῖ νῦν τὰς Πλειάδας, πρὸς ἃς σπόρος τε καὶ ἀμητός, καὶ τῶν καρπῶν ἀρχὴ γενέσεως καὶ συναιρέσεως, καθά φησι καὶ Ἡσίοδος· πληιάδων Ἀτλαγενέων ἐπιτελλομενάων ἄρχεσθ’ ἀμητοῖ᾽, ἀρότοιο δὲ δυσομενάων. καὶ Ἄρατος· αἱ μὲν ὁμῶς ὀλίγαι καὶ ἀφεγγέες, ἀλλ’ ὀνομαστοὶ ἦρι καὶ ἑσπέριαι, Ζεὺς δ’ αἴτιος, εἱλίσσονται ὅς σφισι καὶ θέρεος καὶ χείματος ἀρχομένοιο σημαίνειν ἐπένευσεν ἐπερχομένου τ’ ἀρότοιο. τὰς οὖν τῆς τῶν καρπῶν γενέσεως καὶ τελειώσεως προσημαντικὰς Πλειάδας οἰκείως ἐνετόρευσε τῷ τοῦ σοφωτάτου Νέστορος ὁ ποιητὴς ποτηρίῳ· καὶ γὰρ τοῦτο τῆς ἑτέρας τροφῆς δεκτικὸν ἀγγεῖον. διὸ καὶ τῷ Διὶ τὴν ἀμβροσίαν τὰς Πελειάδας φέρειν φησί τῇ μὲν τ’ οὐδὲ ποτητὰ, παρέρχεται οὐδὲ Πέλειαι τρήρωνες, ταὶ τ’ ἀμβροσίην Διὶ πατρὶ φέρουσι. οὐ γὰρ τὰς πελειάδας τὰς ὄρνεις φέρειν νομιστέον, τῷ Διὶ τὴν ἀμβροσίαν, ὡς οἱ πολλοὶ δοξάζουσιν ἄσεμνον γάρ, ἀλλὰ τὰς Πλειάδας, οἰκεῖον γὰρ τὰς προσημαινούσας τῷ τῶν ἀνθρώπων γένει τὰς ὥρας, ταύτας καὶ τῷ Διὶ φέρειν τὴν ἀμβροσίαν. διόπερ ἀπὸ τῶν πτηνῶν αὐτὰς χωρίζει λέγων τῇ μὲν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ Πέλειαι. ὅτι δὲ τὰς Πλειάδας τὸ ἐνδοξότατον τῶν ἀπλανῶν ἄστρων ὑπείληφε, δῆλον ἐκ τοῦ προτάττειν αὐτὰς κατὰ τὴν τῶν ἄλλων συναρίθμησιν ἐν δὲ τὰ τείρεα πάντα τὰ τ’ οὐρανὸς ἐστεφάνωται, Πληιάδας θ’ Ὑάδας τε τό τε σθένος Ὠρίωνος ἄρκτον θ᾽, ἣν καὶ Ἅμαξαν ἐπίκλησιν καλέουσιν. ἐπλανήθησαν δ’ οἱ πολλοὶ νομίζοντες τὰς πελειάδας ὄρνεις εἶναι πρῶτον μὲν ἐκ τοῦ ποιητικοῦ σχηματισμοῦ τοῦ κατὰ τὴν πρόσθεσιν τοῦ γράμματος· ἔπειτα δ’ ὅτι τὸ τρήρωνες μόνων ἐδέξαντο εἶναι ἐπίθετον πελειάδων, ἐπεὶ διὰ τὴν ἀσθένειαν εὐλαβὴς ἡ ὄρνις αὕτη τρεῖν δ’ ἐστὶ τὸ εὐλαβεῖσθαι. πιθανὸν δ’ ἐστὶ τὸ ἐπίθετον καὶ ἐπὶ τῶν Πλειάδων τιθέμενον μυθεύονται γὰρ καὶ αὗται τὸν ᾽ Ὠρίωνα φεύγειν, διωκομένης τῆς μητρὸς αὐτῶν Πληιόνης ὑπὸ τοῦ ᾽ Ὠρίωνος.
"And the variation of the name, so that the Pleiades are called both πέλειαι and πελειάδες, occurs in many poets. First of all, Myro the Byzantian admirably caught the feeling of the Homeric poems, saying in her poem entitled Memory, that the Pleiades convey ambrosia to Jupiter. But Crates the critic, endeavouring to appropriate to himself the credit due to her, produces that assertion as his own. Simonides also has called the Pleiades πελειάδες, in the following lines:—And may great Mercury, whose protecting pow'rWatches o'er contests, Maia's mighty son,Grant you success. But Atlas was the sireOf seven dark-hair'd daughters, beautiful,Surpassing all the maidens upon earth,And now in heaven they're call'd Peleiades.Here he distinctly calls the Pleiades πελειάδες, for they it was who were the daughters of Atlas; as Pindar says—And it is naturalThat great Oarion should advanceNot far from the seven Pleiades, at the tail (ὀρίας).For, in the arrangement of the stars, Orion is not far from the Pleiades; from which circumstance has arise the fable about them, that they, with their mother Pleione, are always fleeing from Orion. But when he calls the Pleiades ὄριαι here, he means οὔριαι, only he has left out the v, because the Pleiades are close to the tail of the Bull. And Aechylus has spoken still more plainly, playing on their name on account of the resemblance of its sound, where he says—The seven celebrated daughters ofThe mighty Atlas, much bewail'd with tearsTheir father's heaven-supporting toil; where theyNow take the form of night-appearing visions,The wingless Peleiades.For he calls them here wingless on account of the similarity of the sound of their name to that of the birds πελειάδες And Myro herself also speaks in the same manner—The mighty Jove was nourished long in Crete,Nor yet had any of the heav'nly beingsE'er recognised their king; meanwhile he grewIn all his limbs; and him the trembling dovesCherish'd, while hidden in the holy cave,Bringing him, from the distant streams of ocean,Divine ambrosia: and a mighty eagle,Incessant drawing with his curved beakNectar from out the rock, triumphant broughtThe son of Saturn's necessary drink.Him, when the God of mighty voice had castHis father Saturn from his unjust throne,He made immortal, and in heaven placed.And so, too, did he give the trembling doves (πελειάσιν)Deserved honour; they who are to menWinter's and summer's surest harbingers.And Simmias, in his Gorge, says—The swiftest ministers of air came near,The quivering peleiades.And Posidippus, in his Asopia, says—Nor do the evening cool πέλειαι set.But Lamprocles the Dithyrambic poet has also expressly and poetically said that the word πελειάδες is in every sense synonymous with περιστεραὶ, in the following lines—And now you have your home in heaven,Showing your title with the winged doves.And the author of the poem called Astronomy, which is attributed to Hesiod, always calls the Pleiades πελειάδες, saying—Which mortals call Peleiades.And in another place he says—And now the Peleiades of winter set.And in another passage we find—Then the Peleiades do hide their heads;so that there is nothing at all improbable in the idea of Homer having lengthened the name πλειάδες by poetic licence into πελειάδες.
ἡ δὲ τοῦ ὀνόματος ἐκτροπή, καθ’ ἣν αἱ Πλειάδες λέγονται Πέλειαι καὶ Πελειάδες, παρὰ πολλοῖς ἐστι τῶν ποιητῶν, πρώτη δὲ Μοιρὼ ἡ Βυζαντία καλῶς ἐδέξατο τὸν νοῦν τῶν Ὁμήρου ποιημάτων ἐν τῇ Μνημοσύνῃ ἐπιγραφομένῃ φάσκουσα τὴν ἀμβροσίαν τῷ Διὶ τὰς Πλειάδας κομίζειν. Κράτης δ’ ὁ κριτικὸς σφετερισάμενος αὐτῆς τὴν δόξαν ὡς ᾽ἴδιον ἐκφέρει τὸν λόγον. καὶ Σιμωνίδης δὲ τὰς Πλειάδας Πελειάδας εἴρηκεν ἐν τούτοις ι δίδωτι δ’ εὖχος Ἑρμᾶς ἐναγώνιος, Μαίας εὐπλοκάμοιο παῖς, ἔτικτε δ’ Ἄτλας ἑπτὰ ἰοπλοκάμων φιλᾶν θυγατρῶν τὰν γ’ ἔξοχον εἶδος, ταὶ καλέονται Πελειάδες οὐράνιαι. σαφῶς γὰρ τὰς Πλειάδας οὔσας Ἄτλαντος θυγατέρας Πελειάδας καλεῖ, καθάπερ καὶ Πίνδαρος ἐστὶ δ’ ἐοικὸς ὀρειᾶν γε Πελειάδων μὴ τηλόθεν Ὀαρίωνα νεῖσθαι. σύνεγγυς γάρ ἐστιν ὁ ᾽ Ὠρίων τῇ ἀστροθεσίᾳ τῶν Πλειάδων· διὸ καὶ ὁ περὶ ταύτας μῦθος, ὅτι φεύγουσι μετὰ τῆς μητρὸς τῆς Πληιόνης τὸν Ὠρίωνα, ὀρείας δὲ λέγει τὰς Πλειάδας ἐν ἴσῳ τῷ οὐρείας κατὰ παράλειψιν τοῦ υ, ἐπειδὴ κεῖνται ἐπὶ τῆς οὐρᾶς τοῦ ταύρου. καὶ Αἰσχύλος δ’ ἐκφανέστερον προσπαίζων τῷ ὀνόματι κατὰ τὴν ὁμοφωνίαν φησὶ, αἱ δ’ ἕπτ’ Ἄτλαντος παῖδες ὠνομασμέναι πατρὸς μέγιστον ἆθλον οὐρανοστεγῆ κλαίεσκον, ἔνθα νυκτέρων φαντασμάτων ἔχουσι μορφὰς ἄπτεροι Πελειάδες. ἀπτέρους γὰρ αὐτὰς εἴρηκε διὰ τὴν πρὸς τὰς ὄρνεις ὁμωνυμίαν. ἡ δὲ Μοιρὼ καὶ αὐτὴ τὸν τρόπον τοῦτόν φησι· Ζεὺς δ’ ἄρ’ ἐνὶ Κρήτῃ τρέφετο μέγας, οὐδ’ ἄρα τίς νιν ἠείδει μακάρων ὁ δ’ ἀέξετο πᾶσι μέλεσσι, τὸν μὲν ἄρα τρήρωνες ὑπὸ ζαθέῳ τράφον ἄντρῳ ἀμβροσίην φορέουσαι ἀπ’ ᾽ Ὠκεανοῖο ῥοάων νέκταρ δ᾽ ἐκ πέτρης μέγας αἰετὸς αἰὲν ἀφύσσων γαμφηλῇς φορέεσκε ποτὸν Διὶ μητιόεντι. τὸν καὶ νικήσας πατέρα Κρόνον εὐρύοπα Ζεὺς ἀθάνατον ποίησε καὶ οὐρανῷ ἐγκατένασσεν. ὣς δ’ αὕτως τρήρωσι πελειάσιν ὤπασε τιμήν, αἳ δή τοι θέρεος καὶ χείματος ἄγγελοί εἰσι. καὶ Σιμμίας δ’ ἐν τῇ Γοργοῖ φησιν αἰθέρος ὠκεῖαι πρόπολοι πίλναντο Πέλειαι. Ποσείδιππὸς τ’ ἐν τῇ Αἰσωπίᾳ· οὐδέ τοι ἀκρόνυχοι ψυχραὶ δύνουσι Πέλειαι. Λαμπροκλῆς δ’ ὁ διθυραμβοποιὸς καὶ ῥητῶς αὐτὰς εἶπεν ὁμωνυμεῖν ταῖς περιστεραῖς ἐν τούτοις· αἵ τε ποταναῖς ὁμώνυμοι πελειάσιν αἰθέρι κεῖσθε. καὶ ὁ τὴν εἰς Ἡσίοδον δὲ ἀναφερομένην ποιήσας Ἀστρονομίαν αἰεὶ Πελειάδας αὐτὰς λέγει· τὰς δὲ βροτοὶ καλέουσι Πελειάδας. καὶ πάλιν χειμέριαι δύνουσι Πελειάδες. καὶ πάλιν τῆμος ἀποκρύπτουσι Πελειάδες. οὐδὲν οὖν ἄπιστον καὶ Ὅμηρον τὰς Πλειάδας κατὰ ποιητικὸν νόμον Πελειάδας ὠνομακέναι.
"Since, then, it is demonstrated that it is the Pleiades who were embossed on the goblet, we must understand that two were affixed to each handle, whether we choose to fancy that the damsels were represented under the form of birds or under human form;—at all events they were studded with stars: and as for the expression, “Around each there were golden peleiades,” we are not to understand that as meaning around each separate one; for that would make eight in number: but as each of the handles was divided into two sections, and as these again were united towards the bottom, the poet has used the word ἕκαστος, speaking as if there were four sections of handles; but if he had said ἑκάτερον, that would have applied to the fact of their again becoming united at the highest point which they respectively reach. And accordingly, when he says—And curling vines, around each handle roll'd,Bear two Peleiades emboss'd in gold;On two firm bases stood the mighty bowl;we are by that to understand one Peleias to. each section of the handles. And he has called them δοιὰς, as being united to one another and grown together as it were. For the word δοιαὶ, signifies simply the number two, as in the passage—Two tripods (δοιοὺς δὲ τρίποδας), and ten golden talents;and again—Two attendants (δοιοὶ θεράπογτες):and it also at times intimates a natural connexion subsisting between the two things spoken of, as well as that they are two in number; as in these lines:—There grew two (δοιοὶ) olives, closest of the grove,With roots entwined and branches interwove,Alike their leaves, but not alike they smiledWith sister fruits,—one fertile, one was wild:—and accordingly this calculation will give altogether four Peleiades upon the handles.
ἀποδεδειγμένου οὖν τοῦ ὅτι Πλειάδες ἦσαν ἐντετορευμέναι τῷ ποτηρίῳ, καθ’ ἕκαστον τῶν ὤτων δύο ὑποθετέον εἴτε βούλεταί τις ὀρνιθοφυεῖς κόρας εἴτ’ αὖ καὶ ἀνθρωποειδεῖς, ἄστροις δὲ πεποικιλμένας. τὸ μέντοι ᾽ ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο οὐχ ὡς περὶ ἓν ἕκαστον ἀκουστέον γενήσονται γὰρ οὕτως η τὸν ἀριθμὸν ἀλλ’ ἐπείπερ ἔσχισται μὲν ἑκάτερον τῶν ὤτων εἰς δύο σχίσεις, τούτων δ’ αὖ συνάφεια κατὰ τὴν τελευταίαν ὑπόληξιν, ἕκαστον μὲν ἂν λέγοιτο καθὸ τέτταρες αἱ πᾶσαι σχίσεις τῶν ὤτων, ἑκάτερον δὲ καθὸ συμφυῆ πάλιν ἐπὶ τέλει γίνεται τῆς ἀνατάσεως αὐτῶν. ὅταν οὖν εἴπῃ· δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν, καθ’ ἑκατέραν τὴν σχίσιν τῶν ὤτων ἀκουσόμεθα μίαν πελειάδα· ἃς δοιὰς εἶπεν καθὸ συμφυεῖς εἰσιν ἀλλήλαις καὶ συνεζευγμέναι. τὸ γὰρ δοιοὶ καὶ δοιαὶ σημαίνει καὶ τὸ κατ’ ἀριθμὸν εἶδος, τὸ δύο, οἷον δοιοὺς δὲ τρίποδας, δέκα δὲ χρυσοῖο τάλαντα. καὶ δοιὼ θεράποντε.᾽ σημαίνει δὲ καὶ τὸ συμφυὲς καὶ τὸ συνεζευγμένον κατ’ ἀριθμόν, ὡς ἐν τούτοις· δοιοὺς δ’ ἄρ’ ὑπήλυθε θάμνους ἐξ ὁμόθεν πεφυῶτας, ὁ μὲν φυλίης, ὁ δ’ ἐλαίης. γενήσονται οὖν ἐπὶ τῶν ὤτων τέσσαρες πελειάδες.
"And, then, when he adds this—And curling vines, around each handle roll'd,Bear two Peleiades emboss'd in gold:On two firm bases stood the mighty bowl;we are to understand not two actual separate bases, nor indeed ought we to read ὑποπυθμένες as two words, like Dionysius the Thracian, but we ought to read it as one word, υποπυθμενες, in order to understand it with reference to the Peleiades, that there were four Peleiades on the handles, and two more ὑποπυθμένες, which is equivalent to ὑπὸ τῷ πυθμένι, that is to say, under the pedestal, as if the word were ὑποπυθ- μένιοι. So that the goblet is supported by two Peleiades which lie under the bottom, and in that way there are altogether six Pleiades in all, since that is the number which are seen, though they are said to be seven in number, as Aratus says—They are indeed declared by mortal manTo be in number seven; yet no moreThan six have e'er been seen by mortal eyes.Not that a star can e'er have disappear'dUnnoticed from the pure expanse of heavenSince we have heard of its existence; butThe number has been stated carelessly,And therefore they are usually call'd seven.Accordingly, what is seen in the stars the poet has very suitably described among the ornaments made on the occasion. And many fancy that the poet is here referring to Jupiter, when he says—No bird of air, nor dove of trembling wing,That bears ambrosia to th' ethereal king,But shuns these rocks. In vain she cuts the skies,They fearful meet, and crush her as she flies.Meaning in reality, that one of the Pleiades was destroyed by the sharpness of the rocks and their smooth edge, and that another is substituted in her place by Jupiter for the sake of keeping the number undiminished. Expressing by the enigmatical figures of speech common to poets, that, though there are only six Pleiades seen, still their real number is not actually diminished; but there are said to be seven in number, and also the names of the seven are distinctly given.
ἔπειθ’ ὅταν ἐπενέγκῃ τὸ δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον χρύσειαι νεμέθοντο, δύω δ’ ὑπὸ πυθμένες ἦσαν, ἀκουστέον οὐ πυθμένας δύο, ἀλλ’ οὐδὲ κατὰ διαίρεσιν ἀναγνωστέον, ὡς ὁ Θρᾲξ, Διονύσιος, ἀλλὰ κατὰ σύνθετον ὑποπυθμένες, ὅπως ἐπὶ τῶν πελειάδων ἀκούωμεν, ὅτι τέσσαρες μὲν ἦσαν ἐπὶ τῶν ὤτων, δύο δὲ ὑποπυθμένες, τουτέστιν ὑπὸ τῷ πυθμένι οἷον ὑποπυθμένιοι· ὥστε διακρατεῖσθαι τὸ δέπας ὑπὸ δυεῖν Πελειάδων ὑποκειμένων τῷ πυθμένι, ἓξ δὲ τὰς πάσας γενέσθαι Πλειάδας, ἐπείπερ ὁρῶνται τοσαῦται, λέγονται δὲ ἑπτά, καθότι καὶ Ἄρατός φησιν ἑπτάποροι δὴ ταί γε μετ’ ἀνθρώποις καλέονται, ἓξ οἶαί περ ἐοῦσαι ἐπόψιαι ὀφθαλμοῖσιν. οὐ μέν πως ἀπόλωλεν ἀπευθὴς ἐκ Διὸς ἀστήρ, ἐξ οὗ καὶ γενεῆθεν ἀκούομεν ἀλλὰ μάλ’ αὕτως εἴρεται, ἑπτὰ δ’ ἐκεῖναι ἐπιρρήδην καλέονται … ἓξ οἶαί περ ἐοῦσαι ἐπόψιαι ὀφθαλμοῖσιν. τὸ ὁρώμενον οὖν ἐν τοῖς ἄστροις καὶ ἐν τῇ φαινομένῃ κατασκευῇ προσηκόντως ἐτόρευσεν. τοῦτο μέντοι καὶ ἐπὶ τοῦ Διὸς σημαίνειν πείθονται τὸν ποιητὴν ὅταν λέγῃ· τῇ μὲν τ’ οὐδὲ ποτητὰ παρέρχεται οὐδὲ πέλειαι τρήρωνες ταὶ τ’ ἀμβροσίην Διὶ πατρὶ φέρουσιν. ἀλλά τε καὶ τῶν αἰεὶ ἀφαιρεῖται λὶς πέτρη. ἀλλ’ ἄλλην ἐνίησι πατήρ ἐναρίθμιον εἶναι ὑπὸ τῆς ὀξύτητος τῶν πλαγκτῶν πετρῶν καὶ τῆς λειότητος ἀφαιρεῖσθαι λέγων μίαν τῶν Πλειάδων, ἄλλην δὲ πρὸς τοῦ Διὸς ἐνίεσθαι χάριν τοῦ σῴζειν τὸν ἀριθμὸν αὐτῶν, ποιητικῶς αἰνιττόμενος ὅτι τῶν Πλειάδων ἓξ ὁρωμένων ὅμως ὁ ἀριθμὸς αὐτῶν οὐκ ἀπόλλυται, λέγονται δὲ καὶ τῷ ἀριθμῷ καὶ τοῖς ὀνόμασιν ἑπτά.
But as for those people who contend that there is no appropriateness in embossing the Pleiades on this cup, as they are rather indicative of dry food, we must state that this kind of cup is calculated to receive both solid and liquid food; for κυκεὼν is made in it; and this is a kind of potion, having mixed in it cheese and meal; and the poet tells us that both these ingredients are stirred up (κυκωμένα) together and so drunk:—The draught prescribed fair Hecamede prepares,Arsinous' daughter, graced with golden hairs(Whom to his aged arms a royal slaveGreece, as the prize of Nestor's wisdom, gave):A table first with azure feet she placed,Whose ample orb a brazen charger graced;Honey, new press'd, the sacred flour of wheat,And wholesome garlic crown'd the savoury treatNext her white hand a spacious goblet brings,A goblet sacred to the Pylian kings;Temper'd in this, the nymph of form divinePours a large portion of the Pramnian wine;With goats'-milk cheese a flavorous taste bestows,And last with flour the smiling surface strows.This for the wounded prince the dame prepares;The cordial beverage reverend Nestor shares.
πρὸς δὲ τοὺς λέγοντας οὐκ οἰκείως τῷ ποτηρίῳ ἐντετυπῶσθαι τὰς Πλειάδας, ξηρῶν τροφῶν οὔσας σημαντικάς, λεκτέον ὅτι τὸ δέπας ἀμφοτέρων τῶν τροφῶν ἐστιν δεκτικόν, κυκεὼν γὰρ ἐν αὐτῷ γίνεται· τοῦτο δ’ ἐστὶ πόσις ἐν τῷ κράματι τυρὸν ἔχουσα καὶ ἄλφιτον· ἄμφω δὲ ταῦτα κυκώμενα καὶ οὕτω πινόμενα λέγει ὁ ποιητής· τοῖσι δὲ τεῦχε κυκεῶ ἐυπλόκαμος Ἑκαμήδη … ἣ σφῶιν πρῶτον μὲν ἐπιπροίηλε τράπεζαν καλὴν κυανόπεζαν ἐύξοον, αὐτὰρ ἐπ’ αὐτῆς χάλκειον κάνεον ἐπὶ δὲ κρόμυον ποτῷ ὄψον ἠδὲ μέλι χλωρόν, παρὰ δ’ ἀλφίτου ἱεροῦ ἀκτήν, πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγ’ ὁ γεραιός … ἐν τῷ ῥά σφι κύκησε γυνὴ εἰκυῖα θεῇσιν οἴνῳ Πραμνείῳ, ἐπὶ δ’ αἴγειον κνῆ τυρὸν κνήστι χαλκείῃ, ἐπὶ δ’ ἄλφιτα λευκὰ πάλυνεν πινέμεναι δ’ ἐκέλευεν, ἐπεὶ ῥ’ ὥπλισσε κυκεῶ.