Deipnosophistae

There is a kind of cup also called gyala. Philetas, in his Miscellanies, says that the Megarians call their cups gyalæ. And Parthenius, the pupil of Dionysius, in the first book of his Discussions upon Words found in the Historians, says—

The gyala is a kind of drinking-cup, as Marsyas the priest of Hercules writes, where he says, 'Whenever the king comes into the city, a man meets him having a cup (γυάλην) full of wine; and the king takes it, and pours a libation from it.'

There is another sort of cup called the deinus. And that this is the name of a cup we are assured by Dionysius of Sinope, in his Female Saviour, where he gives a catalogue

of the names of cups, and mentions this among them, speak- ing as follows—

1. And as for all the kinds of drinking-cups,
2. Lady, all fair to see,—dicotyli,
3. Tricotyli besides, the mighty deinus,
4. Which holds an entire measure, and the cymbion
5. The scyphus and the rhytum; on all these
6. The old woman keeps her eyes, and minds nought else.

And Cleanthes the philosopher, in his book on Interpretation, says, that the cups called the Thericlean, and that called the Deinias, are both named from the original makers of them. And Seleucus, saying that the deinus is a kind of cup, quotes some lines of Stratis, from his Medea—

1. Dost know, O Creon, what the upper part
2. Of your head doth resemble? I can tell you:
3. 'Tis like a deinus turned upside down.

And Archedicus, in his Man in Error, introducing a servant speaking of some courtesans, says—

1. A. I lately introduced a hook-nosed woman,
2. Her name Nicostrata; but surnamed also
3. Scotodeina, since (at least that is the story)
4. She stole a silver deinus in the dark.
5. B. A terrible thing (δεινὸν), by Jove; a terrible thing!

The deinus is also the name of a kind of dance, as Apollophanes tells us in his Dalis, where he says—

1. A strange thing (δεινὸν) is this deinus and calathiscus.

And Telesilla the Argive calls a threshing-floor also δεῖνος. And the Cyrenæans give the same name to a foot-tub, as Philetas tells us in his Attic Miscellanies.

There is also a kind of drinking-cup called δέπαστρον. Silenus and Clitarchus, in their Dialects, say that this is a name given to drinking-cups among the Clitorians; but Antimachus the Colophonian, in the fifth book of his Thebais, says— And carefully they all commands obey'd Which wise Adrastus laid on them. They took A silver goblet, and they pour'd therein Water, and honey pure, compounding deftly; And quickly then they all distributed The cups (δέπαστπα) among the princes of the Greeks, Who there were feasting; and from a golden jug They pour'd them wine for due libations. And in another place he says—

1. Let others bring the bowl of solid silver,
2. Or golden cups (δέπαστρα), which in my halls are stored.

And immediately afterwards he says—

1. And golden cups (δέπαστρα), and a pure untouch'd vessel
2. Of honey sweet, which will be beat for him.

There is also a kind of cup called δακτυλωτὸν, with finger-like handles; and it is called so by Ion, in the Agamemnon—

1. And you shall have a gift worth running for,
2. A finger handled cup, not touch'd by fire,
3. The mighty prize once given by Pelias,
4. And by swift Castor won.

But by this expression Epigenes understands merely having two ears, into which a person could put his fingers on each side. Others, again, explain it as meaning, having figures like fingers engraved all round it; or having small projections like the Sidonian cups;—or, again, some interpret the word as meaning merely smooth. But when he says, untouched by fire, that has the same meaning as Homer's phrase—

1. ἄπυρον κατέθηκε λέβητα,

meaning a caldron fit for the reception of cold water, or suitable for drinking cold drinks out of. But by this expression some understand a horn; and about the Molossian district the oxen are said to have enormous horns; and the way in which they are made into cups is explained by Theopompus: and it is very likely that Pelias may have had cups made of these horns; and Iolcos is near the Molossian district, and it was at Iolcos that these contests spoken of were exhibited by Pelias.—

But,

says Didymus, in his Explanation of the play here spoken of,

it is better to say that Ion misunderstood Homer's words, where he says—

1. And for the fifth he gave a double bowl,
2. Which fire had never touch'd;

for he fancied that this meant a drinking-cup, while it was in reality a large flat vessel made of brass in the form of a caldron, suitable to receive cold water. And he has spoken of the dactylotus cup, as if it were a goblet that had a hollow place all round the inside of it, so as to be taken hold of inside by the fingers of the drinkers. And some say that the cup which has never been touched by fire means a cup of horn; for that that is not worked by the agency of fire. And perhaps a man might call a φιάλη a drinking-cup by a metaphorical use of the word.

But Philemon, in his treatise on Attic Nouns and Attic Dialects, under the word καλπὶς says, "The dactylotus cup is the same as the two-headed cup into which a person can insert his fingers on both sides. But some say that it is one which has figures in the shape of fingers carved all round it."

There is also the elephant; and this was the name of a kind of cup, as we are told by Damoxenus, in the Man who laments himself—

1. A. If that is not enough, here is the boy
2. Bringing the elephant.
3. B. In God's name tell me,
4. What beast is that?
5. A. 'Tis a mighty cup,
6. Pregnant with double springs of rosy wine,
7. And able to contain three ample measures;
8. The work of Alcon. When I was at Cypseli,
9. Adæus pledged me in this selfsame cup.

And Epinicus also mentions this cup, in his Supposititious Damsels; and I will quote his testimony when I come to speak of the rhytum.

There is another kind of cup called the Ephebus. And Philemon the Athenian, in his treatise on Attic Nouns and Attic Dialects, says that this cup is also called the embasicoitas; but Stephanus the comic poet, in his Friend of the Lacedæmonians, says—

1. Sos. The king then pledged him in a certain village.
2. B. A wondrous thing. What can you mean? Is this
3. A kind of goblet?
4. Sos. No; I mean a village
5. Near Thyria.
6. B. Why, my whole thoughts were borne
7. Off to the Rhodian cups, O Sosia,
8. And to those heavy bowls they call ephebi.

There are also some cups which are called ἡδυποτίδες.

These,

says Lynceus the Samian, "were made by the Rhodians in emulation of the Thericlean goblets which were in use at Athens. But as the Athenians, on account of the great weight of metal employed in them, only made this shape for the use of the richer classes, the Rhodians made theirs so light that they were able to put these ornaments within the reach even of the poor. And Epigenes mentions them, in his Heroine, in these words—

1. A psycter, and a cyathus, and cymbia,
2. Four rhyta, and three hedypotides,
3. A silver strainer, too.

And Sermus, in the fifth book of his Delias, says that there is among the offerings at Delos a golden hedypotis, the gift of Echenica, a woman of the country, whom he mentions also, in his eighth book. And Cratinus the younger says, using the diminutive form,—

1. And Archephon had twelve ἡδυπότια.

There was another kind of cup called the Herculeum. Pisander, in the second book of his Herculead, says that the cup in which Hercules sailed across the ocean belonged to the Sun; and that Hercules received it from Oceanus for that purpose. But, perhaps, as the hero was fond of large cups, the poets and historians jesting because of the great size of this one, invented the fable of his having gone to sea in a cup. But Panyasis, in the first book of his Herculead, says that Hercules obtained the cup of the Sun from Nereus, and sailed even to Erythea in it. And we have said before that Hercules was one of the inordinate drinkers. And that the sun was borne on towards his setting in a cup, Stesichorus tells us, where he says—

1. And then the Sun, great Hyperion's offspring,
2. Embarked in his golden cup, that he
3. Might cross the ocean's wide expanse, and come
4. To the deep foundations of immortal Night;
5. To his fond mother, and his virgin bride,
6. And his dear children. And the son of Jove
7. Came to the grove
8. Shaded with laurels and with bays.

And Antimachus speaks thus—

1. And then the most illustrious Erythea
2. Sent the Sun forth in a convenient cup.

And Aeschylus, in his Daughters of the Sun, says—

1. There in the west is found the golden cup,
2. Great Vulcan's work, your father's property,
3. In which he's borne along his rapid course
4. O'er the dark waters of the boundless sea.
5. When, his work done, he flies before dark Night,
6. Borne on her black-horsed chariot.

And Mimnermus, in his Nannus, says that the Sun when asleep is borne round to the east, lying on a golden bed which was made for this express purpose by Vulcan; by which enigmatical statement he indicates the hollow form of the cup; and he speaks thus—

1. For the Sun labours every day, nor ever
2. Do he or his fleet steeds know pleasing rest
3. From that bright hour when the rosy Morn,
4. Leaving her ocean-bed, mounts up to heaven.
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5. For all across the sea, a lovely bed
6. Of precious gold, the work of Vulcan's hands,
7. Conveys the god; passing on rapid wings
8. Along the water, while he sleeps therein,
9. From the bright region of th' Hesperides,
10. To th' Ethiopian shore, where his swift car
11. And fiery horses wait within their stalls
12. Till bright Aurora comes again and opes
13. Her rosy portals. Then Hyperion's son
14. Ascends again his swift untiring car.

But Theolytus, in the second book of his Annals, says that the Sun crosses the sea in a cup, and that the first person who invented this statement was the author of the poem called the Battle of the Titans. And Pherecydes, in the third book of his Histories, having previously spoken about the ocean, adds—

But Hercules drew his bow against him, as if he meant to shoot him: and the Sun bade him desist, and so he, being afraid, did desist. And in return for his forbearance, the Sun gave him the golden cup in which he himself used to travel with his horses when he has set, going all night across the ocean to the east, where he again rises. And so then Hercules went in this cup to Erythea. And when he was at sea, Oceanus, to tempt him, appeared to him in visible form, tossing his cup about in the waves; and he then was on the point of shooting Oceanus; but Oceanus being frightened desired him to forbear.

There is also a cup of the name of ethanion. Hellanicus, in his account of the History and Manners of the Egyptians, writes thus—

In the houses of the Egyptians are found a brazen φιάλη, and a brazen κύαθος, and a brazen ἠθάνιον.

There is another kind called hemitomus; a sort of cup in use among the Athenians, so called from its shape and it is mentioned by Pamphilus, in his Dialects.

Then there is the cup called the thericlean cup; this kind is depressed at the sides, sufficiently deep, having short ears, as being of the class of cup called κύλιξ. [*](Liddell and Scott say the word κύλιξ is probably from the same root as λυλίνδω, κύλινδρος, from their round shape, for the is against any connexion with κίω or κοῖλος. ) And, perhaps, it is out of a thericlean cup that Alexis, in his Hesione, represents Hercules to be drinking, when he speaks thus—

1. And when he had, though scarcely, come t' himself,
2. He begg'd a cup of wine (κύλικα), and when he'd got it,
3. He drank down frequent draughts, and drain'd it well;
4. And, as the proverb says, the man sometimes
5. Is quite a bladder, and sometimes a sack.

And that the thericlean cup belongs to the class κύλιξ is plainly stated by Theophrastus, in his History of Plants. For speaking of the turpentine-tree, be says—

And thericlean cups (κύλικες θηρίκλειοι) are turned of this wood, in such a manner that no one can distinguish them from earthenware ones.

And Thericles the Corinthian is said to have been the first maker of this kind of cup, and he was a potter originally, and it is after him that they have their name; and he lived about the same time as Aristophanes the comic poet. And Theopompus speaks of this cup, in his Nemea, where he says—

1. A. Come hither you, you faithful child of Thericles,
2. You noble shape, and what name shall we give you
3. Are you a looking-glass of nature? If
4. You were but full, then I could wish for nothing
5. Beyond your presence. Come then—
6. B. How I hate you,
7. You old Theolyta.
8. A. Old dost thou call me, friend?
9. B. What can I call you else? but hither come,
10. Let me embrace you; come to your fellow-servant:
11. Is it not so?
12. A. . . . . . . . . . . . . . you try me.
13. B. See here I pledge you in fair friendship's cup.
14. A. And when you've drunk your fill, then hand the cup
15. Over to me the first.

But Cleanthes, in his treatise on Interpretation, says—

And as for all these inventions, and whatever others there are of the same kind, such as the thericlean cup, the deinias, the iphicratis, it is quite plain that these, by their very names, indicate their inventors. And the same appears to be the case even now. And if they fail to do so, the name must have changed its meaning a little. But, as has been said before, one cannot in every case trust to a name.

But others state that the thericlean cup has its name from the skins of wild beasts (θηρίων) being carved on it. And Pamphilus of Alexandria says that it is so called from the fact of Bacchus disturbing the beasts (τοὺς θῆρας) by pouring libations out of these cups over them.

And Antiphanes mentions this kind of cup, in his Similitudes, saying—

1. And when they had done supper, (for I wish
2. To put all things that happen'd in the interval
3. Together,) then the thericlean cup
4. Of Jove the Saviour was introduced,
5. Full of the luscious drops which o'er the sea
6. Came from the isle of the delicious drinks,
7. The sea-girt Lesbos, full, and foaming up,
8. And each one in his right hand gladly seized it.

And Eubulus, in his Dolon, says—

1. I never drain'd a cup more carefully,
2. For I did make the earthen cask more clean
3. Than Thericles did make his well-turn'd cups
4. E'en in his youth.

And, in his Dice-players, he says—

1. And then they drain'd the valiant cup yclept
2. The thericlean; foaming o'er the brim,
3. With Lacedæmonian lip, loud sounding
4. As if 'twere full of pebbles, dark in colour,
5. A beauteous circle, with a narrow bottom,
6. Sparkling and brilliant, beautifully wash'd,
7. All crown'd with ivy; and the while they call'd
8. On the great name of Jove the Saviour.

And Ararus, or Eubulus, whichever it was who was the author of the Campylion, says—

1. O potter's earth, you whom great Thericles
2. Once fashion'd, widening out the circling depth
3. Of your large hollow sides; right well must you
4. Have known the natures and the hearts of women,
5. That they are not well pleased with scanty cups.

And Alexis, in his Horseman, says—

1. There is, besides, a thericlean cup,
2. Having a golden wreath of ivy round it,
3. Carved on it, not appended.

And in his Little Horse he says—

1. He drank a thericlean cup of unmix'd wine,
2. Right full, and foaming o'er the brim.

But Timæus, in the twenty-eighth book of his History, calls the cup thericlea, writing thus:—

There was man of the name of Polyxenus who was appointed one of the ambassadors from Tauromenium, and he returned having received several other presents from Nicodemus, and also a cup of the kind called thericlea.

And Adæus, in his treatise on Descriptions, considers that the thericleum and the car- chesium are the same. But that they are different is plainly shown by Callixenus, who, in his Account of Alexandria and its customs, says—

And some people marched in the procession, bearing thericlea (and he uses the masculine form θηρικλείους), and others bearing carchesia.

And what kind of cup the carchesium was, shall be explained in due time. There is also another kind called the thericlean bowl (θηρίκλειος κρατὴρ), which is mentioned by Alexis, in his Cycnus—

1. And in the midst a thericlean bowl
2. Resplendent stood; full of old clear white wine,
3. And foaming to the brim. I took it empty,
4. And wiped it round, and made it shine, and placed it
5. Firm on its base, and crown'd it round with branches
6. Of Bacchus' favourite ivy.

Menander also has used the form θηρίκλειος as feminine, in his Fanatic Woman, when he says—

1. And being moderately drunk, he took
2. And drain'd the thericleum (τὴν θηρίκλειον).

And in his Begging Priest he says—

1. Drinking a thericleum of three pints.

And Deoxippus, in his Miser, says—

1. A. I want now the large thericlean cup (τῆς θηρικλείου τῆς μεγάλης).
2. B. I know it well.
3. A. Likewise the Rhodian cups;
4. For when I've pour'd the liquor into them,
5. I always seem to drink it with most pleasure.

And Polemo, in the first book of his treatise on the Acropolis at Athens, has used the word in the neuter gender, saying—

Neoptolemus offered up some golden thericlean cups (τὰ θηρίκλεια) wrought on foundations of wood.

And Apollodorus of Gela, in his Philadelphi, or the Man who killed himself by Starvation, says—

1. Then there were robes of fine embroidery,
2. And silver plate, and very skilful chasers
3. Who ornament the thericlean cups,
4. And many other noble bowls besides.

And Aristophon, in his Philonides, says—

1. Therefore my master very lately took
2. The well-turn'd orb of a thericlean cup,
3. Full foaming to the brim with luscious wine,
4. Mix'd half-and-half, a most luxurious draught,
v.2.p.753
5. And gave it me as a reward for virtue;
6. I think because of my tried honesty;
7. And then, by steeping me completely in it,
8. He set me free.

And Theophilus, in his Bœotia, says—

1. He mixes beautifully a large cup
2. Of earthenware, of thericlean fashion,
3. Holding four pints, and foaming o'er the brim;
4. Not Autocles himself, by earth I swear,
5. Could in his hand more gracefully have borne it.

And, in his Prœtides, he says—

1. And bring a thericlean cup, which holds
2. More than four pints, and's sacred to good fortune.

There is also a cup called the Isthmian cup: and Pamphilus, in his treatise on Names, says that this is a name given to a certain kind of cup by the inhabitants of Cyprus.

There is also a kind of vessel called cadus; which Simmias states to be a kind of cup, quoting this verse of Anacreon—

1. I breakfasted on one small piece of cheesecake,
2. And drank a cadus full of wine.

And Epigenes, in his Little Monument, says—

1. A. Craters, and cadi, olkia, and crunea.
2. B. Are these crunea?
3. A. To be sure these are,
4. Luteria, too. But why need I name each
5. For you yourself shall see them.
6. B. Do you say
7. That the great monarch's son, Pixodarus,
8. Has come to this our land?

And Hedylus, in his Epigrams, says—

1. Let us then drink; perhaps among our cups
2. We may on some new wise and merry plan
3. With all good fortune light. Come, soak me well
4. In cups (κάδοις) of Chian wine, and say to me,

5. Come, sport and drink, good Hedylus;

   I hate
6. To live an empty life, debarr'd from wine.

And in another place he says—

1. From morn till night, and then from night till morn,
2. The thirsty Pasisocles sits and drinks,
3. In monstrous goblets (κάδοις), holding quite four quarts,
4. And then departs whatever way he pleases.
5. But midst his cups he sports more mirthfully,
6. And is much stronger than Sicelides.
7. How his wit sparkles I Follow his example,
8. And ever as you write, my friend, drink too.

But Clitarchus, in his treatise on Dialects, says that the Ionians call an earthenware cask κάδος. And Herodotus, in his third book, speaks of a cask (κάδος) of palm wine.

There is also the καδίσκος Philemon, in his treatise before mentioned, says that this too is a species of cup. And it is a vessel in which they place the Ctesian Jupiters, as Anticlides says, in his Book on Omens, where he writes,—

The statuettes of Jupiter Ctesius ought to be erected in this manner. One ought to place a new cadiscus with two ears . . .—and crown the ears with white wool; and on the right shoulder, and on the forehead . . . . and put on it what you find there, and pour ambrosia over it. But ambrosia is compounded of pure water, and oil, and all kinds of fruits; and these you must pour over.

Stratis the comic poet also mentions the cadiscus, in his Lemnomeda, where he says—

1. The wine of Mercury, which some draw forth
2. From a large jug, and some from a cadiscus,
3. Mix'd with pure water, half-and-half.

There is also the cantharus. Now, that this is the name of a kind of boat is well known. And that there is a kind of cup also called by this name we find from Ameipsias, in his Men Playing at the Cottabus, or Madness, where he says—

1. Bring here the vinegar cruets, and canthari.

And Alexis, in his Creation (the sentence refers to some one drinking in a wine-shop), says—

1. And then I saw Hermaiscus turning over
2. One of these mighty canthari, and near him
3. There lay a blanket, and his well-fill'd wallet.

And Eubulus, who often mentions this cup by name, in his Pamphilus, says—

1. But I (for opposite the house there was
2. A wine-shop recently establish'd)
3. There watch'd the damsel's nurse; and bade the vintner
4. Mix me a measure of wine worth an obol,
5. And set before me a full-sized cantharus.

And in another place he says—

1. How dry and empty is this cantharus!
2. And again, in another place-
3. Soon as she took it, she did drink it up,—
4. How much d'ye think? a most enormous draught;
5. And drain'd the cantharus completely dry.

And Xenarchus, in his Priapus, says this—

1. Pour, boy, no longer in the silver tankard,
2. But let us have again recourse to the deep.
3. Pour, boy, I bid you, in the cantharus,
4. Pour quick, by Jove, aye, by the Cantharus,[*](The cantharus was also a kind of beetle worshipped in Egypt, and as such occasionally invoked in an oath.) pour.

And Epigenes, in his Heroine, says—

1. But now they do no longer canthari make,
2. At least not large ones; but small shallow cups
3. Are come in fashion, and they call them neater,
4. As if they drank the cups, and not the wine.

And Sosicrates, in his Philadelphi, says—

1. A gentle breeze mocking the curling waves,
2. Sciron's fair daughter, gently on its course
3. Brought with a noiseless foot the cantharus;
4. here cantharus evidently means a boat.

And Phrynichus, in his Revellers, says–

1. And then Chærestratus, in his own abode,
2. Working with modest zeal, did weep each day
3. A hundred canthari well fill'd with wine.

And Nicostratus, in his Calumniator, says—

1. A. Is it a ship of twenty banks of oars,
2. Or a swan, or a cantharus? For when
3. I have learnt that, I then shall be prepared
4. Myself t' encounter everything.
5. B. It is
6. A cycnocantharus, an animal
7. Compounded carefully of each.

And Menander, in his Captain of a Ship, says—

1. A. Leaving the salt depths of the Aegean sea,
2. Theophilus has come to us, O Strato.
3. How seasonably now do I say your son
4. Is in a prosperous and good condition,
5. And so's that golden cantharus.
6. B. What cantharus?
7. A. Your vessel.

And a few lines afterwards he says—

1. B. You say my ship is safe?
2. A. Indeed I do,
3. That gallant ship which Callicles did build,
4. And which the Thurian Euphranor steer'd.

And Polemo, in his treatise on Painters, addressed to Antigonus, says—"At Athens, at the marriage of Pirithous, Hippeus made a wine jug and goblet of stone, inlaying its edges with gold. And he provided also couches of pinewood placed on the ground, adorned with coverlets of every sort, and for drinking cups there were canthari made of earthenware. And moreover, the lamp which was suspended from the roof, had a number of lights all kept distinct from one another. And that this kind of cup got its name originally from Cantharus a potter, who invented it, Philetærus tells us in his Achilles—

1. Peleus—but Peleus[*](There is a pun here on the name, as if Peleus were derived from πηλὸς, clay.) is a potter's name,
2. The name of some dry withered lamp-maker,
3. Known too as Cantharus, exceeding poor,
4. Far other than a king, by Jove.

And that cantharus is also the name of a piece of female ornament, we may gather from Antiphanes in his Bœotia.

There is also a kind of cup called carchesium. Callixenus the Rhodian, in' his History of the Affairs and Customs of Alexandria, says that it is a cup of an oblong shape, slightly contracted in the middle, having ears which reach down to the bottom. And indeed, the carchesium is a tolerably oblong cup, and perhaps it has its name from its being stretched upwards. But the carchesium is an extremely old description of cup; if at least it is true that Jupiter, when he had gained the affections of Alcmena, gave her one as a love gift, as Pherecydes relates in his second book, and Herodorus of Heraclea tells the same story. But Asclepiades the Myrlean says that this cup derives its name from some one of the parts of the equipment of a ship. For the lower part of the mast is called the pterna, which goes down into the socket; and the middle of the mast is called the neck; and towards the upper part it is called carchesium. And the carchesium has yards running out on each side, and in it there is placed what is called the breastplate, being four-cornered on all sides, except just at the bottom and at the top. Both of which extend a little outwards in a straight line. And above the breastplate is a part which is called the distaff, running up to a great height, and being sharp-pointed. And Sappho also speaks of the carchesia, where she says—

1. And they all had well-fill'd carchesia,
2. And out of them they pour'd libations, wishing
3. All manner of good fortune to the bridegroom.

And Sophocles, in his Tyro, says—

1. And they were at the table in the middle,
2. Between the dishes and carchesia;

saying that the dragons came up to the table, and took up a position between the meats and the carchesia, or cups of wine. For it was the fashion among the ancients to place upon the table goblets containing mixed wine; as Homer also represents the tables in his time. And the carchesium was named so from having on it rough masses like millet (κεγχροειδὴς), and the α is by enallage instead of ε, καρχήσιον for κερχήσιον. On which account Homer calls those who are overcome by thirst καρ- χαλέους. And Charon of Lampsacus, in his Annals, says that among the Lacedæmonians there is still shown the very same cup which was given by Jupiter to Alcmena, when he took upon himself the likeness of Amphitryon.

There is another kind of cup called calpium, a sort of Erythræan goblet, as Pamphilus says; and I imagine it is the same as the one called scaphium.

There is another kind of cup called celebe. And this description of drinking-cup is mentioned by Anacreon, where he says—

1. Come, O boy, and bring me now
2. A celebe, that I may drink
3. A long deep draught, and draw no breath.
4. It will ten measures of water hold,
5. And five of mighty Chian wine.

But it is uncertain what description of cup it is, or whether every cup is not called celebe, because one pours libations into it (ἀπὸ τοῦ χέειν λοιβὴν),or from one's pouring libations (λείβειν). And the verb λείβω is applied habitually to every sort of liquid, from which also the word λέβης is derived. But Silenus and Clitarchus say that celebe is a name given to drinking-cups by the Aeolians. But Pamphilus says that the celebe is the same cup which is also called thermopotis, a cup to drink warm water from. And Nicander the Colophonian, in his Dialects, says that the celebe is a vessel used by the shepherds in which they preserve honey. For Anti- machus the Colophonian, in the fifth book of his Thebais, says—

1. He bade the heralds bear to them a bladder
2. Fill'd with dark wine, and the most choice of all,
3. The celebea in his house which lay,
4. Fill'd with pure honey.

And in a subsequent passage he says—

1. But taking up a mighty celebeum
2. In both his hands, well filled with richest honey,
3. Which in great store he had most excellent.

And again he says—

1. And golden cups of wine, and then besides,
2. A celebeum yet untouch'd by man,
3. Full of pure honey, his most choice of treasures.

And in this passage he very evidently speaks of the celebeum as some kind of vessel distinct from a drinking-cup, since he has already mentioned drinking-cups under the title of δέπαστρα. And Theocritus the Syracusan, in his Female Witches, says—

1. And crown this celebeum with the wool,
2. Well dyed in scarlet, of the fleecy sheep.

And Euphorion says—

1. Or whether you from any other stream
2. Have fill'd your celebe with limpid water.

And Anacreon says—

1. And the attendant pour'd forth luscious wile,
2. Holding a celebe of goodly size.

But Dionysius, surnamed the Slender, explaining the poem of Theodoridas, which is addressed to Love, says that celebe is a name given to a kind of upstanding cup, something like the prusias and the thericleum.