And as for the lines—A massy weight, yet heav'd with ease by him,Though all too great for men of smaller limb;we are not to understand this as referring only to Machaon and Nestor, as some people think, who refer ὃς to Machaon, taking it as if it were ὁ, and say,Ἀλλ’ ὃς μὲν μογέων ἀποκινήσασκε τρατέζης,—thinking that “heaved with ease by him” is said of Machaon, as he was the person for whom the cup has been mixed as he had been wounded; but we shall show hereafter that Machaon is never represented in Homer as wounded. But these men do not perceive, that when Homer says ἄλλος, he is not speaking of Machaon and Nestor alone (for these two are drinking of the cup), for in that case he would have said ἕτερος. For ἕτερος is the proper word for the other of two, as in this line— οἴσετε δ’ ἄρν’ ἕτερον λευκὸν, ἑτέρην δὲ μέλαιναν,—And bring two lambs, one male, with snow-white fleece,The other black, who shall the breed increase.Besides, Homer never uses ὃς for the demonstrative pronoun ὁ; but, on the contrary, he sometimes uses the demonatrative ὃ for the relative ὃς, as in the line—ἒνθα δὲ σὶσυφος ἒσκεν ὃ κέρδιστος γὲνετʼ ἀνδρῶν,—There Sisyphus, who of all men that livedWas the most crafty, held his safe abode."But still, in this line, τις is wanting, for the sentence, when complete, should run—ᾶλλος μέν τις μογέων ἀποκινήσασκε τραπέζηςπλεῖον ἐὸν, νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν·so that the meaning would be, that there is no man who could lift the cup up from the table without an effort, but that Nestor raised it easily, without any labour or distress. For the cup is described as having been large in size, and very heavy in weight; which however Nestor, being very fond of drinking, was easily able to lift, from his constant practice.
τὸ δὲ ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν οὐκ ἀκουστέον ἐπὶ μόνων Μαχάονος καὶ Νέστορος, ὡς οἴονταί τινες, τὸ ὃς ἀντὶ τοῦ ὃ λαμβάνοντες ἐπὶ τοῦ Μαχάονος· ἀλλ’ ὃς μὲν μογέων ἀποκινήσασκε τραπέζης, ἐκ τοῦ μογέων δηλοῦσθαι νομίζοντες, ἐπειδὴ τέτρωται. ὅτι δὲ καθ’ Ὅμηρον ὁ Μαχάων οὐ τέτρωται ἐν ἄλλοις δειχθήσεται. ἀγνοοῦσιν δ’ ὅτι τὸ ἄλλος Ὅμηρος οὐκ ἐπὶ μόνων Μαχάονος καὶ Νέστορος ἔθηκε, δύο γὰρ οὗτοι πίνουσιν, ἀλλ’ εἶπεν ἂν ἕτερος, τοῦτο γὰρ ἐπὶ δύο τάσσεσθαι πέφυκεν, ὡς καὶ ἐπὶ τούτων ι οἴσετε δ’ ἄρν’ ἕτερον λευκόν, ἑτέρην δὲ μέλαιναν. ἔπειτα δὲ τὸ ὃς ἀντὶ προτακτικοῦ τοῦ ὃ Ὅμηρος οὐδέποτε τίθησι· τοὔμπαλιν δὲ ἀντὶ τοῦ ὃς ὑποτακτικοῦ παραλαμβάνει τὸ προτακτικὸν ὅ, οἷον ἔνθα δέ Σίσυφος ἔσκεν, ὃ κέρδιστος γένετ’ ἀνδρῶν. ἐλλείπει οὖν τό τις μόριον τὸ γὰρ πλῆρές ἐστιν ᾽ ᾽ἄλλος μέν τις μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,᾽ ὡς παντὸς ἀνθρώπου μόλις ἂν ἀποκινήσαντος ἀπὸ τῆς τραπέζης τὸ ποτήριον, τοῦ δὲ Νέστορος αὐτὸ ῥᾳδίως βαστάζοντος δίχα πόνου καὶ κακοπαθείας. τὸ γὰρ ποτήριον ὑφίσταται μέγα κατὰ τὸ κύτος καὶ βαρὺ τὴν ὁλκήν, ὅπερ φιλοπότης ὢν ὁ Νέστωρ ἐκ τῆς συνεχοῦς συνηθείας ῥᾳδίως βαστάζειν ἔσθενε.
"But Sosibius, the solver of questions, quoting the lines—ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζηςπλεῖον ἐόν· νέστωρ δ’ ζ γέρων ἀμογητὶᾶειρεν,writes on this expression-'Now, the poet has been often reproached for making that the rest of the men could only lift this cup by a great effort, but that Nestor alone could do so without any extraordinary exertion. For it appeared unreasonable, that when Diomede and Ajax, and even Achilles too were present, Nestor should be represented as more vigorous than they, when he was so far advanced in years. But though these accusations are brought against him, we may release the poet from them by transposing the order. For in that hexameter—πλεῖον ἐὸν, νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν,if we take γέρων out of the middle, we shall unite that to the beginning of the preceding line, after ἄλλος μὲν, and then we shall connect the words as before—ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης·πλεῖον ἐὸν, ο ʽδὲ νέστωρ ἀπονητὶ ἄειρεν.Now then, when the words are arranged in this way, Nestor only appears to be represented as the only one of the old men who could lift the cup without an extraordinary effort.' “These are the observations of that admirable solver of difficulties, Sosibius. But Ptolemy Philadelphus the king jested upon him with some wit, on account of this and other much talked-of solutions. For as Sosibius received a royal stipend, Ptolemy, sending for his treasurers, desired them, when Sosibius came to demand his stipend, to tell him that he had received it already. And when, not long after, he did come and ask for his money, they said they had given it to him already, and said no more. But he, going to the king, accused the treasurers. And Ptolemy sent for them, and ordered them to come with their books, in which were the lists of those who received those stipends. And when they had arrived, the king took the books into his hands and looking into them himself, also asserted that Sosibius had received his money; making it out in this way:—These names were set down,—Soter, Sosigenes, Bion, Apollon, Dion; and the king, looking on these names, said—My excellent solver of difficulties, if you take σω from σωτὴρ, and σι from σωσιγένης, and the first syllable βι from βίων and the last syllable from Ἀʼπόλλωνος, you will find, on your own principles, that you have received your stipend. And you are caught in this way, not owing to the actions of others, but by your own feathers, as the incomparable Aeschylus says, since you yourself are always occupied about solutions of difficulties which are foreign to the subject in hand.” There is the holmus also. This, too, is a drinking-cup, made in the fashion of a horn. Menesthenes, in the fourth book of his Politics, writes thus—“A twisted albatanes and a golden holmus. But the holmus is a cup wrought after the fashion of a horn, about a cubit in height.”
Σωσίβιος δ’ ὁ λυτικὸς προθεὶς τὰ ἔπη· ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, Νέστωρ δὲ ὁ γέρων ἀμογητὶ ἄειρεν, γράφει κατὰ λέξιν ᾽ νῦν τὸ μὲν ἐπιτιμώμενόν ἐστι τῷ ποιητῇ ὅτι τοὺς μὲν λοιποὺς εἶπε μογέοντας ἀείρειν τὸ δέπας, τὸν δὲ Νέστορα μόνον ἀμογητί. ἄλογον δ’ ἐδόκει Διομήδους καὶ Αἴαντος, ἔτι δ’ Ἀχιλλέως παρόντων εἰσάγεσθαι τὸν Νέστορα γενναιότερον, τῇ ἡλικίᾳ προβεβηκότα. τούτων τοίνυν οὕτως κατηγορουμένων τῇ ἀναστροφῇ χρησάμενοι ἀπολύομεν τὸν ποιητήν. ἀπὸ γὰρ τούτου τοῦ ἑξαμέτρου πλεῖον ἐόν, Νέστωρ δ’ ὁ γέρων ἀμογητὶ ἄειρεν ἀπὸ τοῦ μέσου ἐξελόντες τὸ γέρων τάξομεν τοῦ πρώτου στίχου πρὸς τὴν ἀρχὴν ὑπὸ τὸ ἄλλος μέν, εἶτα τὸ ἐξ ἀρχῆς συνερούμεν ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης πλεῖον ἐόν, ὁ δὲ Νέστωρ ἀπονητὶ ἄειρεν. νῦν οὖν οὕτω τεταγμένων ὁ Νέστωρ φαίνεται τῶν μὲν λοιπῶν πρεσβυτῶν μόνος τὸ δέπας ἀμογητὶ ἀείρων ταῦτα καὶ ὁ θαυμάσιος λυτικὸς Σωσίβιος, ὃν οὐκ ἀχαρίτως διέπαιξε διὰ τὰς πολυθρυλήτους ταύτας καὶ τὰς τοιαύτας λύσεις Πτολεμαῖος ὁ Φιλάδελφος βασιλεύς, λαμβάνοντος γὰρ αὐτοῦ σύνταξιν βασιλικήν, μεταπεμψάμενος τοὺς ταμίας ἐκέλευσεν, ἐὰν παραγένηται ὁ Σωσίβιος ἐπὶ τὴν ἀπαίτησιν τῆς συντάξεως, λέγειν αὐτῷ ὅτι ἀπείληφε. καὶ μετ’ οὐ πολὺ παραγενομένῳ καὶ αἰτοῦντι εἰπόντες δεδωκέναι αὐτῷ τὰς ἡσυχίας εἶχον, ὁ δὲ τῷ βασιλεῖ προσελθὼν κατεμέμφετο τοὺς ταμίας. Πτολεμαῖος δὲ μεταπεμψάμενος αὐτοὺς καὶ ἥκειν κελεύσας μετὰ τῶν βιβλίων, ἐν οἷς αἱ ἀναγραφαί εἰσι τῶν τὰς συντάξεις λαμβανόντων, λαβὼν ταύτας εἰς χεῖρας ὁ βασιλεὺς καὶ κατιδὼν ἔφη καὶ αὐτὸς εἰληφέναι αὐτὸν οὕτωσ- ἦν ὀνόματα ἐγγεγραμμένα ταῦτα, Σωτῆρος Σωσιγένους Βίωνος Ἀπολλωνίου· εἰς ἃ ἀποβλέψας ὁ βασιλεὺς εἶπεν ᾽ ὦ θαυμάσιε λυτικέ, ἐὰν ἀφέλῃς τοῦ Σωτῆρος τὸ σω καὶ τοῦ Σωσιγένους τὸ σω καὶ τοῦ Βίωνος τὴν πρώτην συλλαβὴν καὶ τὴν τελευταίαν τοῦ Ἀπολλωνίου, εὑρήσεις σαυτὸν ἀπειληφότα κατὰ τὰς σὰς ἐπινοίας. καὶ ταῦτ’ οὐχ ὑπ’ ἄλλων, ἀλλὰ τοῖς αὑτοῦ πτεροῖς κατὰ τὸν θαυμάσιον Αἰσχύλον ἁλίσκῃ, ἀπροσδιονύσους λύσεις πραγματευόμενος.᾽ ὅλμος ποτήριον κερατίου τρόπον εἰργασμένον. Μενεσθένης ἐν δ Πολιτικῶν γράφει οὕτως· ἀλβατάνης δὲ στρεπτὸν καὶ ὅλμον χρυσοῦν. ὁ δὲ ὅλμος ἐστὶ ποτήριον κερατίου τρόπον εἰργασμένον, ὕψος ὡς πυγονιαῖον.
There is also the oxybaphum. Now common usage gives this name to the cruet that holds the vinegar; but it is also the name of a cup; and it is mentioned by Cratinus, in his Putina, in this way:—How can a man now make him leave off thisExcessive drinking? I can tell a way;For I will break his jugs and measures all,And crush his casks as with a thunderbolt,And all his other vessels which serve to drink:Nor shall he have a single oxybaphum left,Fit to hold wine.But that the oxybaphum is a kind of small κύλιξ, made of earthenware, Antiphanes proves plainly enough, in his Mystis, in the following words. There is a wine-bibbing old woman praising a large cup, and disparaging the oxybaphum as small. So when some one says to her—Do you, then, drink;she answers—There I will obey you.And, by the gods, the figure of the cupIs quite inviting, worthy of the fameOf this high festival; for have we not—Have we not, and not long ago, I say,Drunk out of earthenware oxybapha?But may the gods, my son, give many blessingsTo him who made this cup-a noble cup,As to its beauty and its good capacity.And also in the Babylonians of Aristophanes we hear of the oxybaphum as a drinking-cup, when Bacchus speaks of the demagogues at Athens, saying that they demanded of him two oxybapha when he was going away to trial. For we cannot think that they asked him for anything but cups. And the oxybaphum, which is put before the people who play at the cottabus, into which they pour their drops of wine, can be nothing else but a flat cup. Eubulus also, in his Mylothris, mentions the oxybaphum as a cup—And besides, I measure out for drinkingAn oxybaphum all round; and then he sworeThe wine was nothing but pure vinegar,And that the vinegar was wine, at leastSuperior to the other.
ὀξύβαφον. ἡ μὲν κοινὴ συνήθεια οὕτως καλεῖ τὸ ὄξους δεκτικὸν σκεῦος· ἐστὶ δὲ καὶ ὄνομα ποτηρίου, οὗ μνημονεύει Κρατῖνος μὲν ἐν Πυτίνῃ οὕτως· πῶς τις αὐτόν, πῶς τις ἂν ἀπὸ τοῦ πότου παύσειε, τοῦ λίαν πότου; ἐγᾦδα. συντρίψω γὰρ αὐτοῦ τοὺς χόας καὶ τοὺς καδίσκους συγκεραυνώσω σποδῶν καὶ τἄλλα πάντ’ ἀγγεῖα τὰ περὶ τὸν πότον, κοὐδ’ ὀξύβαφον οἰνηρὸν ἔτι κεκτήσεται. ὅτι δέ ἐστι τὸ ὀξύβαφον εἶδος κύλικος μικρᾶς κεραμέας σαφῶς παρίστησιν Ἀντιφάνης ἐν Μύστιδι διὰ τούτων γραῦς ἐστι φίλοινος ἐπαινοῦσα κύλικα μεγάλην καὶ ἐξευτελίζουσα τὸ ὀξύβαφον ὡς βραχύ. εἰπόντος οὖν τινος πρὸς αὐτήν, σὺ δ’ ἀλλὰ πῖθι, λέγει· τοῦτο μέν σοι πείσομαι. καὶ γὰρ ἐπαγωγόν, ὦ θεοί, τὸ σχῆμά πως τῆς κύλικός ἐστιν ἄξιόν τε τοῦ κλέους τοῦ τῆς ἑορτῆς, οὗ μὲν ἦμεν ἄρτι γὰρ ἐξ ὀξυβαφίων κεραμέων ἐπίνομεν τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ τῷ δημιουργῷ δοῖεν ὃς ἐποίησέ σε, τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα. κἀν τοῖς Βαβυλωνίοις οὖν τοῖς Ἀριστοφάνους ἀκουσόμεθα ποτήριον τὸ ὀξύβαφον, ὅταν ὁ Διόνυσος λέγῃ περὶ τῶν Ἀθήνησι δημαγωγῶν ὡς αὐτὸν ᾔτουν ἐπὶ τὴν δίκην ἀπελθόντα ὀξυβάφω δύο. οὐ γὰρ ἄλλο τι ἡγητέον εἶναι ἢ ὅτι ἐκπώματα ᾔτουν. καὶ τὸ τοῖς ἀποκοτταβίζουσι δὲ ὀξύβαφον τιθέμενον εἰς ὃ τὰς λάταγας ἐγχέουσιν οὐκ ἄλλο τι ἂν εἴη ἢ ἐκπέταλον ποτήριον. μνημονεύει δὲ τοῦ ὀξυβάφου ὡς ποτηρίου καὶ Εὔβουλος ἐν Μυλωθρίδι· καὶ πιεῖν χωρὶς μέτρω ὀξύβαφον εἰς τὸ κοινὸν εἶθ’ ὑπώμνυτο ὁ μὲν οἶνος ὄξος αὑτὸν εἶναι γνήσιον, τὸ δ’ ὄξος οἶνον αὑτὸ μᾶλλον θατέρου.
There is the oinisteria too. The young men, when they are going to cut their hair, says Pamphilus, fill a large cup with wine, and bring it to Hercules; and they call this cup an oinisteria. And when they have poured a libation, they give it to the assembled people to drink. There is the ollix also. Pamphilus, in his Attic Words, describes this as a wooden cup.
οἰνιστήρια. οἱ μέλλοντες ἀποκείρεσθαι τὸν σκόλλυν ἔφηβοι, φησὶ Πάμφιλος, εἰσφέρουσι τῷ Ἡρακλεῖ μέγα ποτήριον πληρώσαντες οἴνου, ὃ καλοῦσιν οἰνιστηρίαν, καὶ σπείσαντες τοῖς συνελθοῦσι διδόασι πιεῖν. ὄλλιξ. Πάμφιλος ἐν Ἀττικαῖς Λέξεσι τὸ ξύλινον ποτήριον ἀποδίδωσι.
There is also the panathenaicum. Posidonius the philosopher, in the thirty-sixth book of his History, mentions some cups called by this name, speaking thus—“There were also cups made of an onyx, and also of several precious stones joined together, holding about two cotylæ. And very large cups, called panathenaica, some holding two choes, and some even larger.” There is the proaron too. This was a wooden cup, into which the Athenians used to pour mixed wine. “In hollow proara,” says Pamphilus.
Παναθηναϊκόν, Ποσειδώνιος ὁ φιλόσοφος ἐν ἕκτῃ καὶ τριακοστῇ τῶν Ἱστοριῶν ὡς οὕτω καλουμένων τινῶν ποτηρίων μέμνηται γράφων οὕτως· ` ἦσαν δὲ καὶ ὀνύχινοι σκύφοι καὶ συνδέσεις τούτων μέχρι δικοτύλων καὶ Παναθηναικὰ μέγιστα, τὰ μὲν δίχοα, τὰ δὲ καὶ μείζονα. πρόαρον κρατὴρ ξύλινος, εἰς ὃν τὸν οἶνον κιρνᾶσιν οἱ Ἀττικοί. κοίλοις ἐν προάροις φησὶ Πάμφιλος.
Then there is the pelica. Callistratus, in his Commentary on the Thracian Women of Cratinus, calls this a κύλιξ. But Crates, in the second book of his treatise on the Attic Dialect, writes thus:—Choes, as we have already said, were called pelicæ. But the form of this vessel was it first like that of the panathenaica, when it was called pelica; but afterwards it was made of the same shape as the œnochoe, such as those are which are put on the table at festivals, which they formerly used to call olpæ, using them for infus- ing the wine, as Ion the Chian, in his Sons of Eurytus, says—You make a noise, intemperately drawingSuperfluous wine from the large casks with olpæ.But now a vessel of that sort, which has been consecrated in some fashion or other, is placed on the table at festivals alone. And that which comes into every-day use has been altered in form, being now generally made like a ladle, and we call it choeus.But Clitarchus says that the Corinthians, and Byzantians, and Cyprians call an oil-cruet, which is usually called lecythus, olpa; and the Thessalians call it prochous. But Seleucus says that the Bœotians call a κύλιξ pelichna; but Euphronius, in his Commentaries, says that they give this name to a choeus.
πελίκαι. Καλλίστρατος ἐν Ὑπομνήμασι Θρᾳττῶν Κρατίνου ἀποδίδωσι κύλικα. Κράτης δ’ ἐν δευτέρῳ Ἀττικῆς Διαλέκτου γράφει οὕτως·οἱ χόες πελίκαι, καθάπερ εἴπομεν, ὠνομάζοντο. ὁ δὲ τύπος ἦν τοῦ ἀγγείου πρότερον μὲν τοῖς Παναθηναικοῖς ἐοικώς, ἡνίκα ἐκαλεῖτο πελίκη, ὕστερον δὲ ἔσχεν οἰνοχόης σχῆμα, οἷοί εἰσιν οἱ ἐν τῇ ἑορτῇ παρατιθέμενοι, ὁποίους δή ποτε ὄλπας ἐκάλουν, χρώμενοι πρὸς τὴν τοῦ οἴνου ἔγχυσιν, καθάπερ Ἴων ὁ Χῖος ἐν Εὐρυτίδαις φησίν ἐκ ζαθέων πιθακνῶν ἀφύσσοντες ὄλπαις οἶνον ὑπερφίαλον κελαρύζετε. νυνὶ δὲ τὸ μὲν τοιοῦτον ἀγγεῖον καθιερωμένον τινὰ τρόπον ἐν τῇ ἑορτῇ παρατίθεται μόνον, τὸ δ’ ἐς τὴν χρείαν πῖπτον μετεσχημάτισται, ἀρυταίνῃ μάλιστα ἐοικός, ὃ δὴ καλοῦμεν χόα.τὴν δὲ ὄλπην Κλείταρχος Κορινθίους μέν φησι καὶ Βυζαντίους καὶ Κυπρίους τὴν λήκυθον ἀποδιδόναι, Θεσσαλοὺς δὲ τὴν πρόχοον. Σέλευκος δὲ πελίχναν Βοιωτοὺς μὲν τὴν κύλικα, Εὐφρόνιος δὲ ἐν Ὑπομνήμασι τοὺς χόας.
There is the pella. This is a vessel resembling the scyphus, having a wider bottom, into which men used to milk the cattle. Homer says—Thick as beneath some shepherd's thatch'd abode,The pails πέλλαι high foaming with a milky flood,The buzzing flies, a persevering train,Incessant swarm, and chased, return again.But Hipponax calls this pellis; saying,—Drinking from pellides; for there was notA culix there,—the slave had fallen down,And broken it to pieces;showing, I imagine, very plainly that the pellis was not a drinking-cup, but that on this occasion they use it as one, from want of a regular culix. And in another place he says—And they at different times from out the pellaDid drink; and then again Arete pledged them.But Phœnix the Colophonian, in his Iambics, interprets this word as identical with the phiala; saying,—For Thales,—honestest of all the citizens,And, as they say, by far the best of menWho at that time were living upon earth,—Took up a golden pellis.And in another part he says—And with one hand he pours from out the pellis,Weak as he was in all his limbs and fingers,A sharp libation of sour vinegar,Trembling, like age, by Boreas much shaken.But Clitarchus, in his Dialects, says that the Thessalians and Aeolians call the milk-pail pelleter; but that it is a drinking-cup which they call pella. But Philetas, in his Miscellanies, says that the Bœotians give the name of pelleter to a culix.
Πέλλα ἀγγεῖον σκυφοειδές, πυθμένα ἔχον πλατύτερον, εἰς ὃ ἤμελγον τὸ γάλα. Ὅμηρος· ὡς ὅτε μυῖαι σταθμῷ ἐνιβρομέωσιν ἐυγλαγέας κατὰ πέλλας. τοῦτο δὲ Ἱππῶναξ λέγει πελλίδα· ἐκ πελλίδος πίνοντες· οὐ γὰρ ἦν αὐτῇ κύλιξ, ὁ παῖς γὰρ ἐμπεσὼν κατήραξε, δῆλον, οἶμαι, ποιῶν ὅτι ποτήριον μὲν οὐκ ἦν, δι’ ἀπορίαν δὲ κύλικος ἐχρῶντο τῇ πελλίδι. καὶ πάλιν ἐκ δὲ τῆς πέλλης ἔπινον, ἄλλοτ’ αὐτός, ἄλλοτ’ Ἀρήτη προὔπινεν. Φοῖνιξ δ’ ὁ Κολοφώνιος ἐν τοῖς Ἰάμβοις ἐπὶ φιάλης τίθησι τὴν λέξιν λέγων οὕτως· Θαλῆς γάρ, ὅστις ἀστέρων ὀνήιστος καὶ τῶν τότ᾽, ὡς λέγουσι, πολλὸν ἀνθρώπων ἐὼν ἄριστος, ἔλαβε πελλίδα χρυσῆν. καὶ ἐν ἄλλῳ δὲ μέρει φησίν ἐκ πελλίδος δὲ τάργανον κατηγυίης χωλοῖσι δακτύλοισι τἠτέρῃ σπένδει, τρέμων οἷόνπερ ἐν βορηίῳ νωδός. Κλείταρχος δὲ ἐν ταῖς Γλώσσαις πελλητῆρα μὲν καλεῖν Θεσσαλοὺς καὶ Αἰολεῖς τὸν ἀμολγέα, πέλλαν δὲ τὸ ποτήριον. Φιλίτας δ’ ἐν Ἀτάκτοις τὴν κύλικα Βοιωτούς.
There is also the pentaploa. Philochorus mentions this, in the second book of his treatise on Attic Affairs. But Aristodemus, in the third book of his Commentary on Pindar, says that on the third day of the Scira, games are celebrated at Athens, in which the young men run races; and that they run, holding in their hands a branch of the vine loaded with fruit, which is called oschus. And they run from the temple of Bacchus to the temple of Minerva Sciras; and he who has gained the victory takes a cup of the species called pentaplous, and feasts with the rest of the runners. But the cup is called pentaplous, as containing five πέντε ingredients; inasmuch as it has in it wine, and honey, and cheese, and meal, and a little oil. There is the petachnum. This is a cup of a flat shape, which is mentioned by Alexis, in his Dropidas; and the passage has been already cited. And Aristophanes also mentions it in his Dramas, where he says—And every one in-doors drinks out of petachna. There is the plemochoe, too. This is an earthenware vessel, shaped like a top, not very steady; and some people call it the cotyliscus, as Pamphilus tells us. But they use it at Eleusis on the last day of the Mysteries, which day they call Plemochoai, from the cups. And on this day they fill two plemochoæ, and place one looking towards the east, and the other looking towards the west, saying over them a mystic form of words; and the author of the Pirithous names them (whoever he was, whether Critias the tyrant, or Euripides), saying,—That with well-omen'd words we now may pourThese plemochoæ into the gulf below. There is a vessel, too, called the pristis; and that this is a species of cup has been already stated in the discussion on the batiacium.
πενταπλόα. μνημονεύει αὐτῆς Φιλόχορος ἐν δευτέρᾳ Ἀτθίδος. Ἀριστόδημος δ’ ἐν τρίτῳ περὶ Πινδάρου τοῖς Σκίροις φησὶν Ἀθήναζε ἀγῶνα ἐπιτελεῖσθαι τῶν ἐφήβων δρόμου· τρέχειν δ’ αὐτοὺς ἔχοντας ἀμπέλου κλάδον κατάκαρπον τὸν καλούμενον ὦσχον. τρέχουσι δ’ ἐκ τοῦ ἱεροῦ τοῦ Διονύσου μέχρι τοῦ τῆς Σκιράδος Ἀθηνᾶς, καὶ ὁ νικήσας λαμβάνει κύλικα τὴν λεγομένην πενταπλόαν καὶ κωμάζει μετὰ χοροῦ. πενταπλόα δ’ ἡ κύλιξ καλεῖται καθ’ ὅσον οἶνον ἔχει καὶ μέλι καὶ τυρὸν καὶ ἀλφίτων καὶ ἐλαίου βραχύ. πέταχνον] ποτήριον ἐκπέταλον, οὗ μνημονεύει Ἄλεξις ἐν Δρωπίδῃ· πρόκειται δὲ τὸ μαρτύριον. μνημονεύει αὐτοῦ καὶ Ἀριστοφάνης ἐν Δράμασι λέγων· πάντες δ’ ἔνδον πεταχνοῦνται, πλημοχόη σκεῦος κεραμεοῦν βεμβικῶδες ἑδραῖον ἡσυχῇ ὃ κοτυλίσκον ἔνιοι προσαγορεύουσιν, ὥς φησι Πάμφιλος. χρῶνται δὲ αὐτῷ ἐν Ἐλευσῖνι τῇ τελευταίᾳ τῶν μυστηρίων ἡμέρᾳ, ἣν καὶ ἀπ’ αὐτοῦ προσαγορεύουσι Πλημοχόας· ἐν ᾗ δύο πλημοχόας πληρώσαντες τὴν μὲν πρὸς ἀνατολάς, τὴν δὲ πρὸς δύσιν ἀνιστάμενοι ἀνατρέπουσίν, ἐπιλέγοντες ῥῆσιν μυστικήν. μνημονεύει αὐτῶν καὶ ὁ τὸν Πειρίθουν γράψας, εἴτε Κριτίας ἐστὶν ὁ τύραννος ἢ Εὐριπίδης, λέγων οὕτως· ἵνα πλημοχόας τάσδ’ εἰς χθόνιον χάσμ’ εὐφήμως προχέωμεν. πρίστις; ὅτι ποτηρίου εἶδος προείρηται ἐν τῷ περὶ τοῦ βατιακίου λόγῳ.
There is the prochytes, too. This is a kind of drinking-cup, as Simaristus says, in the fourth book of his Synonymes. But Ion the Chian, in his Elegies, says—But let the cupbearing maidens fill for usA crater with their silver prochytæ;and Philetas, in his Miscellanies, says it is a wooden vessel, from which the countrymen drink: and Alexander also mentions it in his Tigon. And Xenophon, in the eighth book of his Cyropædia, calls some kinds of culices, prochoides, writing thus (and it is of the Persians that he is speaking):—“But it was a custom among them not to bring prochoides into their banquets, evidently because they think that not drinking too much is good both for the body and the mind. And even now the custom prevails that they do not bring them; but they drink such a quantity of wine that, instead of carrying in their cups, they themselves are carried out, when they can no longer go out themselves in an upright attitude.” There is also the Prusias; and it has been already said that this is an upright kind of cup, and that it derived its name from Prusias king of Bithynia, who was a man very notorious for his luxury and effeminacy; as is mentioned by Nicander the Chalcedonian, in the fourth book of his History of the Events of the Life of Prusias.
προχύτης εἶδος ἐκπώματος, ὡς Σιμάριστος ἐν τετάρτῳ Συνωνύμων. Ἴων δ’ ὁ Χῖος ἐν Ἐλεγείοις· ἡμῖν δὲ κρητῆρ’ οἰνοχόοι θέραπες κιρνάντων προχύταισιν ἐν ἀργυρέοις. Φιλίτας δ’ ἐν Ἀτάκτοις ἀγγεῖον ξύλινον, ἀφ’ οὗ τοὺς ἀγροίκους πίνειν. μνημονεύει αὐτοῦ καὶ Ἀλέξανδρος ἐνι Ἀντιγόνῃ Ξενοφῶν δ’ ἐν ὀγδόῳ Παιδείας προχοίδας τινὰς λέγει, γράφων ὧδε ὁ δὲ λόγος ἐστὶν αὐτῷ περὶ Περσῶν· ἦν δὲ αὐτοῖς νόμιμον μὴ προχοίδας εἰσφέρεσθαι εἰς τὰ συμπόσια, δῆλον ὅτι νομίζοντες τὸ μὴ ὑπερπίνειν ἧττον ἂν καὶ σώματα καὶ γνώμας σφάλλειν νῦν δὲ τὸ μὲν μὴ εἰσφέρεσθαι ἔτι αὖ καταμένει· τοσοῦτον δὲ πίνουσιν ὥστε ἀντὶ τοῦ εἰσφέρειν αὐτοὶ ἐκφέρονται, ἐπειδὰν μηκέτι δύνωνται ὀρθούμενοι ἐξιέναι. Προυσίας. ὅτι τὸ ποτήριον τοῦτο ἔξορθόν ἐστι προείρηται. καὶ ὅτι τὴν προσηγορίαν ἔσχεν ἀπὸ Προυσίου τοῦ Βιθυνίας βασιλεύσαντος καὶ ἐπὶ τρυφῇ καὶ μαλακίᾳ διαβοήτου γενομένου ἱστορεῖ Νίκανδρος ὁ Καλχηδόνιος ἐν τετάρτῳ Προυσίου Συμπτωμάτων.
There are also rheonta; for this was a name given to some cups: and Astydamas mentions them in his Mercury, speaking thus:—First of all were two silver craters large,And fifty phialæ, and ten cymbia,And twelve rheonta, two of which were gold,The others silver;-of the gold ones, oneWas like a griffin, one like Pegasus. There is also the rhysis. This is called a golden phiala by Theodorus; and Cratinus, in his Laws, says—“Pouring a libation from a rhysis.”
ῥέοντα, οὕτως ποτήριά τινα ἐκαλεῖτο. μνημονεύει δ’ αὐτῶν Ἀστυδάμας ἐν Ἑρμῇ λέγων οὕτως· κρατῆρε μὲν πρώτιστον ἀργυρὼ δύο, φιάλας δὲ πεντήκοντα, δέκα δὲ κυμβία, ῥέοντα δώδεχ᾽, ὧν τὰ μὲν δέκ’ ἀργυρᾶ ἦν, δύο δὲ χρυσᾶ, γρύψ, τὸ δ’ ἕτερον Πήγασος. ῥύσις. φιάλη χρυσῆ, Θεόδωρος. Κρατῖνος ἐν Νόμοις· ῥυσίδι σπένδων.
There is also the Rhodias. Diphilus, in his Stormer of Walls (but Callimachus calls the play The Eunuch), speaks thus—And they intend to drink more plenteouslyThan rhodiaca or rhyta can supply.Dioxippus, too, mentions this cup, in his Miser; and so does Aristotle, in his treatise on Drunkenness; and so also does Lynceus the Samian, in his Letters.
Ῥοδιάς. Δίφιλος Αἱρησιτείχει τὸ δὲ δρᾶμα τοῦτο Καλλίμαχος ἐπιγράφει Εὐνοῦχον· λέγει δὲ οὕτως ι πιεῖν δ’ ἔτι ἁδρότερον ἢ τῶν Ῥοδιάδων ἢ τῶν ῥυτῶν; μνημονεύει αὐτῶν καὶ Διώξιππος ἐν Φιλαργύρῳ καὶ Ἀριστοτέλης ἐν τῷ περὶ Μέθης Λυγκεύς τε ὁ Σάμιος ἐν ταῖς Ἐπιστολαῖς.
There is also the rhytum—ῥυτόν. The υ is short, and the word has an acute accent on the last syllable. Demosthenes, in his speech against Midias, speaks of “rhyta, and cymbia, and phialæ.” But Diphilus, in his Eunuch, or The Soldier, (and this play is a new edition of his Stormer of Walls,) says—And they intend to drink more plenteouslyThan rhodiaca or rhyta can supply.And Epinicus, in his Supposititious Damsels, says—A. And of the large-sized rhyta three are here;To-day one will be forced to drink more steadily,By the clepsydra.B. This, I think, will actBoth says.A. Why, 'tis an elephant!B. Yes, heIs bringing round his elephants.A. A rhytus,Holding two choes, such as e'en an elephantCould hardly drink; but I have drunk it often.B. Yes, for you're very like an elephant.A. There is besides another kind of cup,Its name a trireme; this, too, holds one choeus.And, speaking of the rhytum, he says—A. Bellerophon, on Pegasus's back,Fought and subdued the fire-breathing Chimænra.B. Well, take this cup.But formerly a drinking-horn was also called a rhytum; and it appears that this kind of vessel was first made by Ptolemy Philadelphus the king, to be carried by the statues of Ar- sinoe: for in her right hand she bears a vessel of this kind, full of all the fruits of the season; by which the makers of it designed to show that this horn is richer than the horn of Amalthea. And it is mentioned by Theocles, in his Ithyphallics, thus—For all the journeymen to-dayHave sacrificed Soteria;And in their company I've drunk this cup,And now I go to my dear king.But Dionysius of Sinope, in his Female Saviour, giving a list of some cups, has also mentioned the rhytus, as I have said before; but Hedylus, in his Epigrams, mentioning the rhytum made by Ctesibius the engineer or machinist, speaks thus—Come hither, all ye drinkers of sheer wine,—Come, and within this shrine behold this rhytus,The cup of fair Arsinoe Zephyritis,The true Egyptian Besa, which pours forthShrill sounds, what time its stream is open'd wide,—No sound of war; but from its golden mouthIt gives a signal for delight and feasting,Such as the Nile, the king of flowing rivers,Pours as its melody from its holy shrines,Dear to the priests of sacred mysteries.But honour this invention of Ctesibius,And come, O youths, to fair Arsinoe's temple.But Theophrastus, in his treatise on Drunkenness, says that the cup called the rhytum is given to heroes alone. Dorotheus the Sidonian, says that the rhyta resemble horns, but are perforated at both ends, and men drink of them at the bottom as they send forth a gentle stream; and that it derives its name from the liquor flowing from them ἀπὸτῆς ῥύσεως There is the sannacra too. Crates, in the fifth book of his treatise on the Attic Dialect, says that it is a drinking-cup which bears this name, but it is a Persian cup. But Philemon, in his Widow, mentioning the batiacia, and jesting on the ridiculousness of the name, says—The sannacra, and hippotragelaphi,And batiacia, and sannacia.There is also the Seleuci; and we have already stated that this cup derives its name from king Seleucus; Apollodorus the Athenian having made the same statement. But Polemo, in the first chapter of his treatise addressed to Adæus, says these goblets are very like one another, the Seleucis, the Rhodias, and the Antigonis. Then, there is the scallium. This is a small cup ʽκ̔υλίκιον̓, with which the Aeolians pour libations, as Philetas tells us, in his Miscellanies.
ῥυτὸν ἔχει τὸ υ βραχὺ καὶ ὀξύνεται. Δημοσθένης ἐν τῷ κατὰ Μειδίου ῥυτὰ καὶ κυμβία, φησί, καὶ φιάλας. Δίφιλος δ’ ἐν Εὐνούχῳ ἢ Στρατιώτῃ ἐστὶ δὲ τὸ δρᾶμα διασκευὴ τοῦ Αἱρησιτείχους ἔσθ’ ὑποχέασθαι πλείονας, πιεῖν δ’ ἔτι ἁδρότερον ἢ τῶν Ῥοδιάδων ἢ τῶν ῥυτῶν; Ἐπίνικος δ’ ἐν Ὑποβαλλομέναις· α. καὶ τῶν ῥυτῶν τὰ μέγιστα τῶν ὄντων τρία πίνειν δεήσει τήμερον πρὸς κλεψύδραν κρουνιζόμενον. β. ἀμφότερα δ’ οἰωνίζομαι. α. ἕν ἐστιν ἐλέφασ—β. ἀλλ’ ἐλέφαντας περιάγει; α. χωροῦν δύο χόας. β. οὐδ’ ἂν ἐλέφας ἐκπίοι. α. ἐγὼ δέ τοῦτὸ γ’ ἐκπέπωκα πολλάκις. β. οὐδὲν ἐλέφαντος γὰρ διαφέρεις. α. οὐδὲ σύ. ἕτερον τριήρης· τοῦτ’ ἴσως χωρεῖ χόα. περὶ δὲ τοῦ τρίτου λέγων φησίν ὁ Βελλεροφόντης ἐστὶν ἀπὸ τοῦ Πηγάσου τὴν πύρπνοον Χίμαιραν εἰσηκοντικώς. εἶεν, δέχου καὶ τοῦτο. ἐκαλεῖτο δὲ τὸ ῥυτὸν πρότερον κέρας, δοκεῖ δὲ σκευοποιηθῆναι ὑπὸ πρώτου τοῦ Φιλαδέλφου Πτολεμαίου βασιλέως φόρημα γενέσθαι τῶν Ἀρσινόης εἰκόνων. τῇ γὰρ εὐωνύμῳ χειρὶ ἐκείνη τοιοῦτον φέρει δημιούργημα πάντων τῶν ὡραίων πλῆρες, ἐμφαινόντων τῶν δημιουργῶν ὡς καὶ τοῦ τῆς Ἀμαλθείας ἐστὶν ὀλβιώτερον τὸ κέρας τοῦτο. μνημονεύει αὐτοῦ Θεοκλῆς ἐν Ἰθυφάλλοις οὕτως· ἐθύσαμεν γὰρ σήμερον Σωτήρια πάντες οἱ τεχνῖται· μεθ’ ὧν πιὼν τὸ δίκερας ὡς τὸν φίλτατον βασιλέα πάρειμι. Διονύσιος δ’ ὁ Σινωπεὺς ἐν Σῳζούσῃ καταλέγων τινὰ ποτήρια καὶ τοῦ ῥυτοῦ ἐμνήσθη, ὡς προεῖπον. Ἡδύλος δ’ ἐν Ἐπιγράμμασι περὶ τοῦ κατασκευασθέντος ὑπὸ Κτησιβίου τοῦ μηχανοποιοῦ ῥυτοῦ μνημονεύων φησί· ζωροπόται, καὶ τοῦτο φιλοζεφύρου κατὰ νηὸν τὸ ῥυτὸν εὐδίης δεῦτ’ ᾽ἴδετ’ Ἀρσινόης, ὀρχηστὴν Βησᾶν Αἰγύπτιον ὃς λιγὺν ἦχον σαλπίζει κρουνοῦ πρὸς ῥύσιν οἰγομένου, οὐ πολέμου σύνθημα, διὰ χρυσέου δὲ γέγωνεν κώδωνος κώμου σύνθεμα καὶ θαλίης, Νεῖλος ὁκοῖον ἄναξ μύσταις φίλον ἱεραγωγοῖς εὗρε μέλος θείων πάτριον ἐξ ὑδάτων. ἀλλ’ εἰ Κτησιβίου σοφὸν εὕρεμα τίετε τοῦτο, δεῦτε, νέοι, νηῷ τῷδε παρ’ Ἀρσινόης. Θεόφραστος δ’ ἐν τῷ περὶ Μέθης τὸ ῥυτόν φησιν ὀνομαζόμενον ποτήριον τοῖς ἥρωσι μόνοις ἀποδίδοσθαι. Δωρόθεος δ’ ὁ Σιδώνιός φησιν τὰ ῥυτὰ κέρασιν ὅμοια εἶναι, διατετρημένα δ’ εἶναι, ἐξ ὧν κρουνιζόντων λεπτῶς κάτωθεν πίνουσιν, ὠνομάσθαι τε ἀπὸ τῆς ῥύσεως. σαννάκρα. Κράτης ἐν πέμπτῳ Ἀττικῆς Διαλέκτου ἔκπωμά φησιν εἶναι οὕτως καλούμενον. ἐστὶ δὲ Περσικόν. Φιλήμων δ’ ἐν τῇ Χήρᾳ βατιακῶν μνησθεὶς καὶ τῇ γελοιότητι τοῦ ὀνόματος προσπαίξας φησί· σαννάκρα, ἱπποτραγέλαφοι, βατιάκια, σαννάκια. σελευκὶς. ὅτι ἀπὸ Σελεύκου τοῦ βασιλέως τὴν προσηγορίαν ἔσχεν τὸ ἔκπωμα προείρηται, ἱστοροῦντος τοῦτο καὶ Ἀπολλοδώρου τοῦ Ἀθηναίου. πολέμων δ’ ἐν πρώτῳ τῶν πρὸς Ἀδαῖον ποτήρια, φησί, παραπλήσια Σελευκίς, Ῥοδιάς, Ἀντιγονίς. σκάλλιον κυλίκιον μικρὸν ᾧ σπένδουσιν Αἰολεῖς, ὡς Φιλίτας φησιν ἐν Ἀτάκτοις. ¯
There is also the scyphus. Now some people form the genitive of this word σκύθος with a ς invariably; but they are mistaken: for sometimes σκύθος is masculine, like λύχνος, and then we form its genitive case without ς but when σκύθος is neuter, then we must decline with the ς, σκύθος σκύθος, like τεῖχος τείχος.. But the Attic writers use the nominative case in both the masculine and neuter genders. And Hesiod, in the second book of his Melampodia, writes the word with a π, σκύπθοσ-—To him came Mares, a swift messenger,Straight from his house; he fill'd a silver cup ʽσ̔κύθοσ̓,And brought it in his hand, and gave it to the king.And in another place he says—And then the prophet in his right hand tookThe chain that held the bull; and on his backIphiclus laid his hand: and following then,Holding a cup σκύπθος in one hand, in the otherRaising a staff, brave Phylacus advanced,And, standing amid the servants, thus he spoke.And in the same manner Anaximander in his Heroology speaks, where he says, “But Amphitryon, when he had divided the booty among his allies, and having the cup ʽσ̔κύπθοσ̓ which he had selected for himself,...”And in another place he says—“But Neptune gives his σκύπθος to Teleboas his own son, and Teleboas to Pteselaus; and he when he received it sailed away.” And in the same manner Anacreon has said—But I, in my right hand holdingA σκύπθος full of wine,Drank to the health of the white-crested Erxion.(And in this last line he uses the verb ἐξέπινον instead of προέεπινον For properly speaking προπίνω means to give to some one else to drink before yourself. And so Ulysses, in Homer,—Gave to Arete first the well-fill'd cup.And in the Iliad he says—And first he fill'd a mighty cup of wine,Then pledg'd the hero, Peleus' son divine;for they used, when they had filled their cups, to pledge one another with a friendly address.) Panyasis, in the third book of his Heraclea, says—This wine he pour'd into an ample bowl,Radiant with gold, and then with frequent draughtsHe drain'd the flowing cup.Euripides, in his Eurystheus, uses the word in the masculine gender—And a long cup σκύφος τε μακρόςAnd so does Achæus, in his Omphale—The goblet of the god invites me ʽὁδὲ σκύθος με τοῦ θεοῦ ʽἈλεἶ.And Simonides too, speaking of a cup with handles, says, οὐατόεντα σκύφον. But Ion, in his Omphale, says—There is no wine in the cup οἶνος οὐκ ἔνι ἐν τῷ σκύφεἰ,forming σκύφελ regularly from σκύφος, as a neuter noun. And in the same way Epicharmus, in his Cyclops, says—Come, pour the wine into the cup ʽἑ̓ς τὸ σκύφοσ̓.And Alexis, in his Leucadia, says—And with his aged lips he drankA mighty cup ʽμ̔έγα σκύφοσ̓ of fragrant wine.And Epigenes, in his Bacchea, says—I rejoiced when I received τὸ σκύφος.And Phædimus, in the first book of his Heraclea, says—A mighty cup ʽἑὐρὺ σκύφοσ̓ of well-grain'd timber framed,And fill'd with honied wine.And also in Homer, Aristophanes the Byzantian writes—But having filled a cup ʽσ̔κύφοσ̓, he gave it him,Having himself drunk from the same.But Aristarchus in this line writes σκύφον, not σκύφος. But Asclepiades the Myrlean, in his treatise on the Nestoris, says that none of those who lived in the city, and none of the men of moderate property, used the scyphus τῷ σκύφει and the cissybium; but only the swine-herds, and shepherds, and men in the fields, as Eumæus, for instance,Gave him the cup ʽσ̔κύφοσ̓ from which he drank himself,Well filled with wine.And Alæman says—And often on the highest mountain tops,When some most tuneful festival of songIs held in honour of the Gods, you holdA golden vessel,—a fine, ample cup ʽσ̔κύφον̓,Such as the shepherds, pasturing their flocksOn the high hills, delight in,.................... have made cheeseMost delicate and white to look upon.And Aeschylus, in his Perrhæbians, says—Where are my many gifts and warlike spoils,—Where are my gold and silver cups ʽσ̔κυφώματἀ?And Stesichorus cans the cup on the board of Pholus the Centaur σκύφειον δέπας, using σκύφειον as synonymous to σκυφοειδές.. And he says, when speaking of Hercules–And taking a huge scyphus-shaped cup ʽσ̔κύπφειον δέπασ̓,Holding three measures, to his lips he raised it,Full of rich wine, which Pholus wisely mix'dAnd gave him; and at one good draught he drank it.And Archippus, in his Amphitryon, has used the word in the neuter gender.
σκύφος. τούτου τινὲς τὴν γενικὴν σὺν τῷ ς προφέρονται διὰ παντός, οὐκ εὖ· ὅτε γὰρ ἀρσενικόν ἐστιν ὁ σκύφος, ὡς λύχνος, ἄνευ τοῦ ς προοισόμεθα, ὅτε δὲ οὐδέτερον τὸ σκύφος, σὺν τῷ ς κλινοῦμεν σκύφος σκύφος, ὡς τεῖχος τείχους, οἱ δ’ Ἀττικοὶ τὴν εὐθεῖαν καὶ ἀρσενικῶς καὶ οὐδετέρως λέγουσιν. Ἡσίοδος δ’ ἐν τῷ δευτέρῳ Μελαμποδίας σὺν τῷ π σκύπφον λέγει· τῷ δὲ Μάρις θοὸς ἄγγελος ἦλθε δι’ οἴκου, πλήσας δ᾽ ἀργύρεον σκύπφον φέρε, δῶκε δ’ ἄνακτι. καὶ πάλιν· καὶ τότε Μάντις μὲν δεσμὸν βοὸς αἴνυτο χερσίν, Ἴφικλος δ’ ἐπὶ νῶτ’ ἐπεμαίετο. τῷ δ’ ἐπόπισθεν σκύπφον ἔχων ἑτέρῃ, ἑτέρῃ δὲ σκῆπτρον ἀείρας ἔστειχεν Φύλακος καὶ ἐνὶ δμώεσσιν ἔειπεν. ὁμοίως δὲ καὶ Ἀναξίμανδρος ἐν τῇ Ἡρωολογίᾳ λέγων ὧδε· Ἀμφιτρύων δὲ τὴν λείην δασάμενος τοῖς συμμάχοις καὶ τὸν σκύπφον ἔχων ὃν εἵλετο αὑτῷ. καὶ πάλιν· τὸν δὲ σκύπφον Τηλεβόῃ δίδωσι Ποσειδῶν παιδὶ τῷ ἑαυτοῦ, Τηλεβόης δὲ Πτερέλεῳ· τοῦτον ἑλὼν ἀπέπλεεν. ὁμοίως εἴρηκε καὶ Ἀνακρέων μετὰ τοῦ π· ἐγὼ δ’ ἔχων σκύπφον Ἐρξίωνι τῷ λευκολόφῳ μεστὸν ἐξέπινον, ἀντὶ τοῦ προέπινον. κυρίως γάρ ἐστι τοῦτο προπίνειν, τὸ ἑτέρῳ πρὸ ἑαυτοῦ δοῦναι πιεῖν. καὶ ὁ Ὀδυσσεὺς δὲ παρὰ τῷ Ὁμήρῳ τῇ Ἀρήτῃ δ’ ἐν χερσὶ τίθει δέπας ἀμφικύπελλον. καὶ ἐν Ἰλιάδι Ὀδυσσεύς· πλησάμενος δ’ οἴνοιο δέπας δείδεκτ’ Ἀχιλῆα. πληροῦντες γὰρ προέπινον ἀλλήλοις μετὰ προσαγορεύσεως. Πανύασσις τρίτῳ Ἡρακλείας φησίν τοῦ κεράσας κρητῆρα μέγαν χρυσοῖο φαεινὸν σκύπφους αἰνύμενος θαμέας ποτὸν ἡδὺν ἔπινεν. Εὐριπίδης δ’ ἐν Εὐρυσθεῖ ἀρσενικῶς ἔφη· σκύφος τε μακρός. καὶ Ἀχαιὸς δ’ ἐν Ὀμφάλῃ· ὁ δὲ σκύφος με τοῦ θεοῦ καλεῖ. Σιμωνίδης δὲ οὐατόεντα σκύφον ἔφη. Ἴων δ’ ἐν Ὀμφάλῃ· οἶνος οὐκ ἔνι ἐν τῷ σκύφει, τὸ σκύφει ἰδίως ἀπὸ τοῦ σκύφος σχηματίσας οὐδετέρως ἔφη. ὁμοίως καὶ Ἐπίχαρμος ἐν Κύκλωπι· φέρ’ ἐγχέας εἰς τὸ σκύφος. καὶ Ἄλεξις ἐν Λευκαδίᾳ· οἴνου γεραιοῖς χείλεσιν μέγα σκύφος. καὶ ᾽ Ἐπιγένης ἐν Βακχίδι, τὸ σκύφος ἔχαιρον δεχόμενος. φαίδιμός τε ἐν πρώτῳ Ἡρακλείας· δουράτεον σκύφος εὐρὺ μελιζώροιο ποτοῖο. καὶ παρ’ Ὁμήρῳ δ’ Ἀριστοφάνης ὁ Βυζάντιος γράφει· πλησάμενος δ’ ἄρα οἱ δῶκε σκύφος ᾧπερ ἔπινεν. Ἀρίσταρχος δέ· πλησάμενος δ’ ἄρα οἱ δῶκε σκύφον ᾧπερ ἔπινεν. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἐν τῷ περὶ τῆς Νεστορίδος φησὶν ὅτι τῷ σκύφει καὶ τῷ κισσυβίῳ τῶν μὲν ἐν ἄστει καὶ μετρίων οὐδεὶς ἐχρῆτο, συβῶται δὲ καὶ νομεῖς καὶ οἱ ἐν ἀγρῷ, ὡς ὁ Εὔμαιος πλησάμενος δῶκε σκύφος ᾧπερ ἔπινεν, οἴνου ἐνίπλειον. καὶ Ἀλκμὰν δέ φησι· πολλάκι δ’ ἐν κορυφαῖς ὀρέων, ὅκα θεοῖσιν ἅδῃ πολύφανος ἑορτά, χρύσεον ἄγγος ἔχοισα μέγαν σκύφον, οἷά τε ποιμένες ἄνδρες ἔχουσιν, χερσὶ λεόντεον ἐγγάλα θεῖσα τυρὸν ἐτύρησας μέγαν ἄτρυφον ἀργιφόνταν. Αἰσχύλος δ’ ἐν Περραιβίσι φησί· ποῦ μοι τὰ πολλὰ δῶρα κἀκροθίνια; ποῦ χρυσότευκτα κἀργυρᾶ σκυφώματα; Στησίχορος δὲ τὸ παρὰ Φόλῳ τῷ Κενταύρῳ ποτήριον σκύφιον δέπας καλεῖ ἐν ἴσῳ τῷ σκυφοειδές· λέγει δ’ ἐπὶ τοῦ Ἡρακλέους· σκύφιον δὲ λαβὼν δέπας ἔμμετρον ὡς τριλάγυνον πί ἐπισχόμενος, τὸ ῥὰ οἱ παρέθηκε Φόλος κεράσας. καὶ Ἄρχιππος δὲ ἐν Ἀμφιτρύωνι οὐδετέρως εἴρηκε.
But as for the word λάγυνον, they say that that is the name of a measure among the Greeks, as also are the words χοὸς and κοτύλη. And they say that the λάγυνον contains twelve Attic κότυλαι.. And at Patræ they say that there is a regular measure called ἡ λάγυνος. But Nicostratus, in his Hecate, has used the word in the masculine gender, ὁ λάγυνος, where he says—A. And yet among the flagons into whichWe pour'd the wine out of the casks, now tell meWhat is the measure some of them contain ʽπ̔ηλίκοι τινέσ̓?B. They hold three choes each.And again he says—Bring us the full flagon ʽτ̔ὸν μεστὸν λάγυνον̓.And, in the play entitled The Couch, he says—And this most odious flagon's ʽλ̔άγυνος οὗτοσ̓ full of vinegar.Diphilus, in his People Saved, says—I have an empty flagon, my good woman,And a full wallet.And Lynceus the Samian, in his letter to Diagoras, says, —“At the time that you sojourned in Samos, O Diagoras, I know that you often came to banquets at my house, at which a flagon was placed by each man, and filled with wine, so as to allow every one to drink at his pleasure.” And Aristotle, in his Constitution of the Thessalians, says that the word is used by the Thessalians in the feminine gender, as ἡ λάγυνος. And Rhianus the epic poet, in his Epigrams, says—This flagon ʽἥδε λάγυνοσ̓ O Archinus, seems to holdOne half of pitch from pines, one half of wine;And I have never met a leaner kid:And he who sent these dainties to us now,Hippocrates, has done a friendly deed,And well deserves to meet with praise from all men.But Diphilus, in his Brothers, has used the word in the neuter gender—O conduct worthy of a housebreakerOr felon, thus to take a flagon nowUnder one's arm, and so go round the inns;And then to sell it, while, as at a picnic,One single vintner doth remain behind,Defrauded by his wine-merchant.And the line in the Geryonis of Stesichorus— A measure of three flagons ʽἑ̓́μμετρον ὡς τριλάγυνον̓ leaves it quite uncertain under what gender the word is to be classed as far as respects that line. But Eratosthenes says that the words πέτασος and στάμνος are also used as feminine nouns by some authors.
λάγυνον δὲ μέτρου λέγουσιν εἶναι ὄνομα παρὰ τοῖς Ἕλλησιν, ὡς χοὸς καὶ κοτύλης, χωρεῖν δ’ αὐτὸ κοτύλας Ἀττικὰς δώδεκα, καὶ ἐν Πάτραις δέ φασι τοῦτ’ εἶναι τὸ μέτρον τὴν λάγυνον. ἀρσενικῶς δὲ εἴρηκε τὸν λάγυνον Νικόστρατος μὲν ἐν Ἑκάτῃ· τῶν κατεσταμνισμένων ἡμῖν λαγύνων πηλίκοι τινές; β. τρίχους. καὶ πάλιν τὸν μεστὸν ἡμῖν φέρε λάγυνον. καὶ ἐν τῇ ἐπιγραφομένῃ Κλίνῃ· καὶ δυσχερὴς λάγυνος οὗτος πλησίον ὄξους. καὶ Δίφιλος ἐν Ἀνασῳζομένοις· λάγυνον ἔχω κενόν, ὦ γραῦ, θύλακον δὲ μεστόν. Λυγκεὺς δ’ ὁ Σάμιος ἐν τῇ πρὸς Διαγόραν Ἐπιστολῇ γράφει· καθ’ ὃν χρόνον ἐπεδήμησας ἐν Σάμῳ, Διαγόρα, πολλάκις οἶδά σε παραγινόμενον εἰς τοὺς παρ’ ἐμοὶ πότους, ἐν οἷς λάγυνος κατ’ ἄνδρα κείμενος οἰνοχοεῖτο, πρὸς ἡδονὴν διδοὺς ἑκάστῳ ποτήριον. Ἀριστοτέλης δ’ ἐν τῇ Θετταλῶν Πολιτείᾳ θηλυκῶς λέγεσθαί φησιν ὑπὸ Θετταλῶν τὴν λάγυνον. καὶ Ῥιανὸς ὁ ἐποποιὸς ἐν Ἐπιγράμμασιν ἥμισυ μὲν πίσσης κωνίτιδος, ἥμισυ δ’ οἴνου, Ἀρχῖν᾽, ἀτρεκέως ἥδε λάγυνος ἔχει. λεπτοτέρης δ’ οὐκ οἶδ’ ἐρίφου κρέα, πλὴν ὅ γε πέμψας αἰνεῖσθαι πάντων ἄξιος Ἱπποκράτης. οὐδετέρως δὲ Δίφιλος ἐν Ἀδελφοῖς εἴρηκεν ὦ τοιχωρύχων ἐκεῖνο καὶ τῶν δυνομένων λαγύνιον ἔχον βαδίζειν εἰς τὰ γεύμαθ’ ὑπὸ μάλης, καὶ τοῦτο πωλεῖν, μέχρι ἂν ὥσπερ ἐν ἐράνῳ εἷς λοιπὸς ᾖ, κάπηλος ἠδικημένος ὑπ’ οἰνοπώλου. τὸ δ’ ἐν Γηρυονηίδι Στησιχόρου ἔμμετρον ὡς τριλάγυνον τὴν τῶν τριῶν γενῶν ἀμφιβολίαν ἔχει. Ἐρατοσθένης δέ φησι λέγεσθαι τὴν πέτασον καὶ τὴν στάμνον ὑπό τινων.
But the name σκύφος is derived from σκαφὶς, a little boat. And this likewise is a round vessel made of wood, intended to receive milk, or whey; as it is said in Homer—Capacious chargers all around were laid,Full pails ʽσ̔καφίδεσ̓, and vessels of the milking trade.Unless, indeed, σκύφος is quasi σκύθος, because the Scythians were in the habit of drinking more than was decent. But Hieronymus the Rhodian, in his treatise on Drunkenness, says to get drunk is called σκυθίζω;; for that θ is a cognate letter to φ. But at subsequent times scyphi were made of earthenware and of silver, in imitation of the wooden ones. And the first makers of cups of this kind were the Bœotians, who obtained a high reputation for their manufacture; because Hercules originally used these cups in his expeditions. On which account they are called Heracleotici by some people. And they are different from other cups; for they have on their handles what is called the chain of Hercules. And Bacchylides mentions the Bœotian scyphi in these words, (addressing his discourse to Castor and Pollux, and invoking their attendance at a banquet)—Here there are no mighty jointsOf oxen slain,—no golden plate,No purple rich embroidery;But there is a cheerful mind,And a sweetly-sounding Muse,And plenty of delicious wine,In cups of Theban workmanship ʽβ̔οιωτίοισιν ἐν σκύφοισιν̓.And next to the Bœotian scyphi, those which had the highest reputation were the Rhodian ones, of the workmanship of Damocrates. And the next to them were the Syracusan cups. But the σκύφος is called by the Epirotes λυρτὸς, as Seleucus reports; and by the Methymnæans it is called σκύθος, as Parmeno says, in his book on Dialects. And Dercyllidas the Lacedæmonian was nicknamed σκύθος, as Ephorus relates in his eighteenth book, where he speaks as follows:—“The Lacedæmonians sent Dercyllidas into Asia in the place of Thymbron, having heard that the barbarians were in the habit of doing everything by deceit and trick; on which account they sent Dercyllidas, thinking that he was the least likely of all men to be taken in; for he was not at all of a Lacedæmonian and simple disposition, but exceedingly cunning and fierce; on which account the Lacedæmonians themselves used to call him σκύθον.” There is the tabaitas also. Amyntas, in the first book of his treatise on the Stations of Asia, speaking of what is called aerial honey, writes as follows:—“They gather it with the leaves, and store it up, making it up in the same manner as the Syrian cakes of fruit, but some make it into balls; and when they are about to use it for food, they break pieces off these cakes into wooden cups, which they call tabaitæ, and soak them, and then strain them off and drink the liquor; and the drink is very like diluted honey, but this is much the sweeter of the two.” There is also the tragelaphus. And this is the name given to some cups, as Alexis mentions, in his Coniates—Cymbia, phialæ, tragelaphi, culices.And Eubulus, in his Man Glued on, says—But there are five phialæ, and two tragelaphi.And Menander, in his Fisherman, says—Tragelaphi, labronii.And Antiphanes, in his Chrysis, says—And for this rich and sordid bridegroom now,Who owns so many talents, slaves, and stewards,And pairs of horses, camels, coverlets,—Such loads of silver plate, such phialæ,Triremes, tragelaphi, carchesia,Milkpails of solid gold, vessels of all sorts;For all the gluttons and the epicuresCall casks brimful of wine mere simple milkpails. There is also the trireme. And that trireme is the name of a species of drinking-cup Epicurus has shown, in his Supposititious Damsels; and the passage which is a proof of this has been already quoted. There is also the hystiacum, which is some sort of drinking-cup. Rhinthon, in his Hercules, says—You swallow'd, in one small hystiacum,A cheesecake of pure meal, and groats, and flour.
τὸ δὲ σκύφος ὠνομάσθη ἀπὸ τῆς σκαφίδος. καὶ τοῦτο δ’ ἐστὶν ὁμοίως ἀγγεῖον ξύλινον στρογγύλον γάλα καὶ ὀρὸν δεχόμενον, ὡς καὶ παρ’ Ὁμήρῳ λέγεται· ναῖον δ’ ὀρῷ ἄγγεα πάντα γαυλοί τε σκαφίδες τε τετυγμένα τοῖς ἐνάμελγεν. εἰ μὴ σκύφος οἷον σκύθος τις διὰ τὸ τοὺς Σκύθας περαιτέρω τοῦ δέοντος μεθύσκεσθαι. Ἱερώνυμος δ’ ὁ Ῥόδιος ἐν τῷ περὶ Μέθης καὶ τὸ μεθύσαι σκυθίσαι φησί· συγγενὲς γὰρ εἶναι τὸ φ τῷ θ. ὕστερον δὲ κατὰ μίμησιν εἰργάσαντο κεραμέους τε καὶ ἀργυροῦς σκύφους. ὧν πρῶτοι μὲν ἐγένοντο καὶ κλέος ἔλαβον οἱ Βοιώτιοι λεγόμενοι, χρησαμένου κατὰ τὰς στρατείας πρώτου ᾽ Ἡρακλέους τῷ γένει· διὸ καὶ Ἡρακλεωτικοὶ πρός τινων καλοῦνται. ἔχουσι μέντοι πρὸς τοὺς ἄλλους διαφορὰν ἔπεστι γὰρ ἐπὶ τῶν ὤτων αὐτοῖς ὁ λεγόμενος Ἡράκλειος δεσμός, μνημονεύει δὲ τῶν Βοιωτίων σκύφων Βακχυλίδης ἐν τούτοις ποιούμενος τὸν λόγον πρὸς τοὺς Διοσκόρους, καλῶν αὐτοὺς ἐπὶ ξένια· οὐ βοῶν πάρεστι σώματ’ οὔτε χρυσὸς οὔτε πορφύρεοι τάπητες, ἀλλὰ θυμὸς εὐμενὴς Μοῦσά τε γλυκεῖα καὶ Βοιωτίοισιν ἐν σκύφοισιν οἶνος ἡδύς. διήνεγκαν δὲ μετὰ τοὺς Βοιωτίους οἱ Ῥοδιακοὶ λεγόμενοι Δαμοκράτους δημιουργήσαντος. τρίτοι δ’ εἰσὶν οἱ Συρακόσιοι. καλεῖται δ’ ὁ σκύφος ὑπὸ Ἠπειρωτῶν, ὥς φησι Σέλευκος, γυρτός, ὑπὸ δὲ Μηθυμναίων, ὡς Παρμένων φησὶν ἐν τῷ περὶ διαλέκτου, σκύθος. ἐκαλεῖτο δὲ καὶ Δερκυλίδας ὁ Λακεδαιμόνιος Σκύφος, ὥς φησιν Ἔφορος ἐν τῇ ὀκτωκαιδεκάτῃ λέγων οὕτως· Λακεδαιμόνιοι ἀντὶ Θίμβρωνος Δερκυλίδαν ἔπεμψαν εἰς τὴν Ἀσίαν, ἀκούοντες ὅτι πάντα πράττειν εἰώθασιν οἱ περὶ τὴν Ἀσίαν βάρβαροι μετὰ ἀπάτης καὶ δόλου, διόπερ Δερκυλίδαν ἔπεμψαν ἥκιστα νομίζοντες ἐξαπατηθήσεσθαι· ἦν γὰρ οὐδὲν ἐν τῷ τρόπῳ Λακωνικὸν οὐδ’ ἁπλοῦν ἔχων, ἀλλὰ πολὺ τὸ πανοῦργον καὶ τὸ θηριῶδες. διὸ καὶ Σκύφον αὐτὸν οἱ Λακεδαιμόνιοι προσηγόρευον. ταβαίτη. Ἀμύντας ἐν τῷ πρώτῳ τῶν τῆς Ἀσίας Σταθμῶν περὶ τοῦ ἀερομέλιτος καλουμένου διαλεγόμενος γράφει οὕτως· σὺν τοῖς φύλλοις δρέποντες συντιθέασιν εἰς παλάθης Συριακῆς τρόπον πλάττοντες, οἱ δὲ σφαίρας ποιοῦντες. καὶ ἐπειδὰν μέλλωσι προσφέρεσθαι, ἀποκλάσαντες ἀπ’ αὐτῶν ἐν τοῖς ξυλίνοις ποτηρίοις οὓς καλοῦσι ταβαίτας, προβρέχουσι καὶ διηθήσαντες πίνουσι. καὶ ἔστιν ὅμοιον ὡς ἂν εἴ τις μέλι πίνοι διεὶς τούτου δὲ καὶ πολὺ ἥδιον. τραγάλαφος. οὕτω τινὰ καλεῖται ποτήρια ὧν μνημονεύει Ἄλεξις μὲν ἐν Κονιατῇ· κυμβία, φιάλαι, τραγέλαφοι, κύλικες. Εὔβουλος δ’ ἐν Κατακολλωμένῳ· ἀλλ’ εἰσὶ φιάλαι πέντε, τραγέλαφοι δύο. Μένανδρος δ’ ἐν Ἁλιεῖ φησι· τραγέλαφοι, λαβρώνιοι. Ἀντιφάνης Χρυσίδι· … σαπροπλούτῳ δ᾽, ὡς λέγουσι, νυμφίῳ, κεκτημένῳ τάλαντα, παῖδας, ἐπιτρόπους, ζεύγη, καμήλους, στρώματ᾽, ἀργυρώματα, φιάλας, τριήρεις, τραγελάφους, καρχήσια, γαυλοὺς ὁλοχρύσους. β. πλοῖα; α. τοὺς κάδους μὲν οὖν καλοῦσι γαυλοὺς πάντες οἱ προγάστορες. τριήρης, ὅτι καὶ τριήρης εἶδος ἐκπώματος Ἐπίνικος ἐν Ὑποβαλλομέναις δεδήλωκε. προείρηται δὲ τὸ μαρτύριον. ὑστιακόν. ποτήριον ποιόν, Ῥίνθων ἐν Ἡρακλεῖ· ἐν ὑστιακῷ τε καθαρὸν ἐλατῆρα σὺ καθαρῶν τ’ ἀλήτων κἀλφίτων ἀπερρόφεις.
There is the phiale too. Homer, when he says—He placed a phiale upon the board,By both hands to be raised (ἀμφίθετον), untouch'd by fire;and again, when he says—A golden phiale, and doubled fat;is not speaking of a drinking-cup, but of a brazen vessel of a flat shape like a caldron, having perhaps two handles, one on each side. But Parthenius the pupil of Dionysius understands by ἀμφίθετον a phiale without any bottom. But Apollodorus the Athenian, in his short essay on the Crater, says that it means a cup which cannot be firmly placed and steadied on its bottom, but only on its mouth. But some say, that just as the word ἀμφιφορεὺς is used for a cup which can be lifted by its handles on both sides, the same is meant by the expression ἀμφίθετος φιάλη. But Aristarchus says that it means a cup which can be placed on either end, on its mouth or on its bottom. But Dionysius the Thracian says that the word ἀμφίθετος means round, running round (ἀμφιθέων) in a circular form. And Asclepiades the Myrlean says,—"The word φιάλη, by a change of letters, becomes πιάλη, a cup which contains enough to drink (πιεῖν ἅλις); for it is larger than the ποτήριον. But when Homer calls it also ἀπύρωτος, he means either that it was wrought without fire, or never put on the fire. On which account he calls a kettle which may be put on the fire ἐμπυριβήτης, and one which is not so used ἄπυρος. And when he says—An ample charger, of unsullied frame,With flowers high wrought, not blacken'd yet by flame,he perhaps means one intended to receive cold water. So that the phiale would in that case resemble a flat brazen vessel, holding cold water. But when he calls it ἀμφίθετος, can we understand that it has two bases, one on each side; or is ἀμφὶ here to be taken as equivalent to περὶ, and t en again is περὶ to be taken as equivalent to περιττὸν, so that in fact all that is meant by the epithet is beautifully made; since θεῖναι was often used by the ancients for 'to make?' It may also mean, ' being capable of being placed either on its bottom or upon its mouth;' and such a placing of cups is an Ionian and an ancient fashion. And even now the Massilians often adopt it, and set their goblets down on their mouths."
φιάλη. Ὅμηρος μὲν ὅταν λέγῃ· ἀμφίθετον φιάλην ἀπύρωτον ἔθηκε καὶ χρυσῆν φιάλην καὶ δίπλακα δημόν, οὐ τὸ ποτήριον λέγει, ἀλλὰ χαλκίον τι ἐκπέταλον λεβητῶδες, ἴσως δύο ὦτα ἔχον ἐξ ἀμφοτέρων τῶν μερῶν. Παρθένιος δ’ ὁ τοῦ Διονυσίου ἀμφίθετον ἀκούει τὴν ἀπύθμενον φιάλην. Ἀπολλόδωρος δ’ ὁ Ἀθηναῖος ἐν τῷ περὶ τοῦ Κρατῆρος ῥησειδίῳ ὁ τὴν κατὰ τὸν πυθμένα μὴ δυναμένην τίθεσθαι καὶ ἐρείδεσθαι, ἀλλὰ κατὰ τὸ στόμα, τινὲς δέ φασιν, ὃν τρόπον ἀμφιφορεὺς λέγεται ὁ ἀμφοτέρωθεν κατὰ τὰ ὦτα δυνάμενος φέρεσθαι, οὕτως καὶ τὴν ἀμφίθετον φιάλην. Ἀρίσταρχος δὲ τὴν δυναμένην ἐξ ἀμφοτέρων τῶν μερῶν τίθεσθαι, κατὰ τὸν πυθμένα καὶ κατὰ τὸ στόμα. Διονύσιος δ’ ὁ Θρᾲξ τὴν στρογγύλην, τὴν ἀμφιθέουσαν κυκλοτερεῖ τῷ σχήματι. Ἀσκληπιάδης δ’ ὁ Μυρλεανὸς ἡ μὲν φιάλη, φησί,κατ’ ἀντιστοιχίαν ἐστὶ πιάλη, ἡ τὸ πιεῖν ἅλις παρέχουσα, μείζων γὰρ τοῦ ποτηρίου, ἡ δὲ ἀμφίθετος καὶ ἀπύρωτος· ἡ ψυχρήλατος ἢ ἐπὶ πῦρ οὐκ ἐπιτιθεμένη, καθότι καὶ λέβητα καλεῖ ὁ ποιητὴς τὸν μὲν ἐμπυριβήτην, τὸν δὲ ἄπυρον, κὰδ δὲ λέβητ’ ἄπυρον βοὸς ἄξιον ἀνθεμόεντα, τὸν δεχόμενον ἴσως ὕδωρ ψυχρόν, ὥστε καὶ τὴν φιάλην εἶναι χαλκίῳ προσεοικυῖαν ἐκπετάλῳ, δεχομένην ψυχρὸν ὕδωρ. τὴν δ’ ἀμφίθετον πότερα δύο βάσεις ἔχειν δεῖ νομίζειν ἐξ ἑκατέρου μέρους, ἢ τὸ μὲν ἀμφὶ σημαίνει τὸ περί, τοῦτο δ’ αὖ τὸ περιττόν; ὥστε λέγεσθαι τὴν περιττῶς πεποιημένην ἀμφίθετον, ἐπεὶ τὸ ποιῆσαι θεῖναι πρὸς τῶν ἀρχαίων ἐλέγετο. δύναται δὲ καὶ ἡ ἐπὶ τὸν πυθμένα καὶ τὸ στόμα τιθεμένη· ἡ δὲ τοιαύτη θέσις τῶν φιαλῶν Ἰωνική ἐστι καὶ ἀρχαία. ἔτι γοῦν καὶ νῦν οὕτως Μασσαλιῆται τιθέασι τὰς φιάλας ἐπὶ πρόσωπον.
But as Cratinus has said, in his Female Runaways—Receive from me these round-bottom'd phialæ,Eratosthenes, in the eleventh book of his treatise on Comedy, says that Lycophron did not understand the meaning of the word (βαλανειόμφαλος), for that the word ὀμφαλὸς, as applied to a phiale, and the word θόλος, as applied to a bath, were nearly similar in meaning; and that, in the word, allusion is neatly enough made to the umbilical form. But Apion and Diodorus say, “There are some kinds of phialæ of which the boss is similar to a strainer.” But Asclepiades the Myrlean, in his Essays on Cratinus, says—“βαλανειόμφαλοι are the Phialæ called, because their bosses and the vaulted roofs of the baths are much alike.” And Didymus, saying the same thing, cites the words of Lycophron, which run thus:— “From the bosses in the women's baths, out of which they ladle the water in small cups.” But Timarchus, in the fourth book of his Essay on the Mercury of Eratosthenes, says,—"Any one may suppose that this word contains a secret allusion in it, because most of the baths at Athens, being circular in their shape, and in all their furniture, have slight projections in the middle, on which a brazen boss is placed. Ion, in his Omphale, says—Go quick, O damsels; hither bring the cups,And the mesomphali;—and by μεσόμφαλοι here, he means the same things as those which Cratinus calls βαλανειόμφαλοι, where he says—Receive from me these round-bottom'd phialæ.And Theopompus, in his Althæa, said—She took a golden round-bottom'd (μεσόμφαλον) phiale,Brimful of wine; to which Telestes gaveThe name of acatos;as Telestes had called the phiale an acatos, or boat. But Pherecrates, or whoever the poet was who composed the Persæ, which are attributed to him, says, in that play—Garlands to all, and well-boss'd chrysides (ὀμφαλωταὶ χρυσίδες).
Κρατίνου δ’ εἰπόντος ἐν Δραπέτισιν δέχεσθε φιάλας τάσδε βαλανειομφάλους, Ἐρατοσθένης ἐν τῷ ἑνδεκάτῳ περὶ Κωμῳδίας τὴν λέξιν ἀγνοεῖν φησι Λυκόφρονα· τῶν γὰρ φιαλῶν οἱ ὀμφαλοὶ καὶ τῶν βαλανείων οἱ θόλοι παρόμοιοι· εἰς δὲ τὸ εἶδος οὐκ ἀρρύθμως παίζονται. Ἀπίων δὲ καὶ Διόδωρός φησι· φιάλαι ποιαί, ὧν ὁ ὀμφαλὸς παραπλήσιος ἠθμῷ. ὁ δὲ Μυρλεανὸς Ἀσκληπιάδης ἐν τοῖς περὶ τῆς Νεστορίδος· αἱ φιάλαι ὑπὸ Κρατίνου βαλανειόμφαλοι, φησίν, λέγονται ὅτι οἱ ὀμφαλοὶ αὐτῶν καὶ τῶν βαλανείων οἱ θόλοι ὅμοιοί εἰσιν. καὶ Δίδυμος δὲ τὰ αὐτὰ εἰπὼν παρατίθεται τὰ Λυκόφρονος οὕτως ἔχοντα· ἀπὸ τῶν ὀμφαλῶν τῶν ἐν ταῖς γυναικείαις πυέλοις, ὅθεν τοῖς σκαφίοις ἀρύουσιν. Τίμαρχος δ’ ἐν τετάρτῳ περὶ τοῦ Ἐρατοσθένους Ἑρμοῦ πεπαῖχθαί τις ἂν οἰηθείη, φησί, τὴν λέξιν, διότι τὰ πλεῖστα τῶν Ἀθήνησι βαλανείων κυκλοειδῆ ταῖς κατασκευαῖς ὄντα τοὺς ἐξαγωγοὺς ἔχει κατὰ μέσον, ἐφ’ οὗ χαλκοῦς ὀμφαλὸς ἔπεστιν. Ἴων δ’ ἐν Ὀμφάλῃ· ἴτ᾽ ἐκφορεῖτε, παρθένοι, κύπελλα καὶ μεσομφάλους. οὕτω δ’ εἴρηκε τὰς βαλανειομφάλους, ὧν Κρατῖνος μνημονεύει· δέχεσθε φιάλας τάσδε βαλανειομφάλους. καὶ Θεόπομπος δ’ ἐν Ἀλθαίᾳ ἔφη· λαβοῦσα πλήρη χρυσέαν μεσόμφαλον φιάλην. Τελέστης δ’ ἄκατον ὠνόμαζέ νιν, ὡς τοῦ Τελέστου ἄκατον τὴν φιάλην εἰρηκότος. Φερεκράτης δὲ ἢ ὁ πεποιηκὼς τοὺς εἰς αὐτὸν ἀναφερομένους Πέρσας φησί· στεφάνους τε πᾶσι κὠμφαλωτὰς χρυσίδας.