Deipnosophistae

Athenaeus of Naucratis

Athenaeus. The Deipnosophists or Banquet Of The Learned Of Athenaeus. Yonge, Charles Duke, translator. London: Henry G. Bohn, 1854.

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—

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

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

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

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

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

But Cleanthes, in his treatise on Interpretation, says—

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

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

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

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

And Eubulus, in his Dolon, says—

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

And, in his Dice-players, he says—

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

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

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

And Alexis, in his Horseman, says—

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

And in his Little Horse he says—

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

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

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

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

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

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

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

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

And in his Begging Priest he says—

Drinking a thericleum of three pints.

And Deoxippus, in his Miser, says—

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

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

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

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

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

And Aristophon, in his Philonides, says—

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

And Theophilus, in his Bœotia, says—

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

And, in his Prœtides, he says—

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

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

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

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

And Epigenes, in his Little Monument, says—

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

And Hedylus, in his Epigrams, says—

Let us then drink; perhaps among our cups
We may on some new wise and merry plan
With all good fortune light. Come, soak me well
In cups (κάδοις) of Chian wine, and say to me,
Come, sport and drink, good Hedylus;
I hate
To live an empty life, debarr'd from wine.

And in another place he says—

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

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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—

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

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

Bring here the vinegar cruets, and canthari.

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

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

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

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

And in another place he says—

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

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And Xenarchus, in his Priapus, says this—

Pour, boy, no longer in the silver tankard,
But let us have again recourse to the deep.
Pour, boy, I bid you, in the cantharus,
Pour quick, by Jove, aye, by the Cantharus,[*](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—

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

And Sosicrates, in his Philadelphi, says—

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

And Phrynichus, in his Revellers, says–

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

And Nicostratus, in his Calumniator, says—

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

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

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

And a few lines afterwards he says—

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

And Polemo, in his treatise on Painters, addressed to Antigonus, says—"At Athens, at the marriage of Pirithous,

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

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

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

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—

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

And Sophocles, in his Tyro, says—

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

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

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

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

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

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

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

And in a subsequent passage he says—

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

And again he says—

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

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

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

And Euphorion says—

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

And Anacreon says—

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

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

There is also the horn. It is said that the first men drank out of the horns of oxen; from which circumstance Bacchus often figured with horns on his head, and is moreover called a bull by many of the poets. And at Cyzicus there is a statue of him with a bull's head. But that men drank out of horns (κέρατα) is plain from the fact that to this very day, when men mix water with wine, they say that they κερᾶσαι (mix it). And the vessel in which the wine is mixed is called κρατὴρ, from the fact of the water being mingled (συγκιρνᾶσθαι) in it, as if the word were κερατὴρ, from the drink being poured εἰς τὸ κέρας (into the horn); and even to this day the fashion of making horns into cups con- tinues: but some people call these cups rhyta. And many

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of the poets represent the ancients as drinking out of horns. Pindar, speaking of the Centaurs, says—

After those monsters fierce
Learnt the invincible strength of luscious wine;
Then with a sudden fury,
With mighty hands they threw the snow-white milk
Down from the board,
And of their own accord
Drank away their senses in the silver-mounted horns.

And Xenophon, in the seventh book of his Anabasis, giving an account of the banquet which was given by the Thracian Seuthes, writes thus:

But when Xenophon, with his companions, arrived at Seuthes's palace, first of all they embraced one another, and then, according to the Thracian fashion, they were presented with horns of wine.

And in his sixth book he says, when he is speaking of the Paphlagonians,

And they supped lying on couches made of leaves, and they drank out of cups made of horn.

And Aeschylus, in his Perrhæbi, represents the Perrhæbi as using horns for cups, in the following lines:—

With silver-mounted horns,
Fitted with mouthpieces of rich-wrought gold.

And Sophocles, in his Pandora, says—

And when a man has drain'd the golden cup,
She, pressing it beneath her tender arm,
Returns it to him full.

And Hermippus, in his Fates, says—

Do you now know the thing you ought to do?
Give not that cup to me; but from this horn
Give me but once more now to drink a draught.

And Lycurgus the orator, in his Oration against Demades, says that Philip the king pledged those men whom he loved in a horn. And Theopompus, in the second book of his history of the Affairs and Actions of Philip, says that the kings of the Pæonians, as the oxen in their countries have enormous horns, so large as to contain three or four choes of wine, make drinking-cups of them, covering over the brims with silver or with gold. And Philoxenus of Cythera, in his poem entitled The Supper, says—

He then the sacred drink of nectar quaff'd
From the gold-mounted brims of th' ample horns,
And then they all did drink awhile.

And the Athenians made also silver goblets in the shape of

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horns, and drank out of them. And one may ascertain that by seeing the articles mentioned in writing among the list of confiscated goods on the pillar which lies in the Acropolis, which contains the sacred offerings—

There is also a silver horn drinking-cup, very solid.

There is also the cernus. This is a vessel made of earthenware, having many little cup-like figures fastened to it, in which are white poppies, wheat-ears, grains of barley, peas, pulse, vetches, and lentils. And he who carries it, like the man who carries the mystic fan, eats of these things, as Ammonius relates in the third book of his treatise on Altars and Sacrifices.

There is also the cup called the cissybium. This is a cup with but one handle, as Philemon says. And Neoptolemus the Parian, in the third book of his Dialects, says that this word is used by Euripides in the Andromache, to signify a cup made of ivy (κίσσινον)—

And all the crowd of shepherds flock'd together,
One bearing a huge ivy bowl of milk,
Refreshing medicine of weary toil;
Another brought the juice o' the purple vine.

For, says he, the cissybium is mentioned in a rustic assembly, where it is most natural that the cups should be made of wood. But Clitarchus says that the Aeolians called the cup which is elsewhere called scyphus, cissybium. And Marsyas says that it is a wooden cup, the same as the κύπελλον. But Eumolpus says that it is a species of cup which perhaps (says he) was originally made of the wood of the ivy. But Nicander the Colophonian, in the first book of his History of Aetolia, writes thus:—"In the sacred festival of Jupiter Didymæus they pour libations from leaves of ivy (κισσοῦ), from which circumstance the ancient cups are called cissybia. Homer says—

Holding a cup (κισσύβιον) of dark rich-colour'd wine.

And Asclepiades the Myrlean, in his essay on the cup called Nestoris, says,

No one of the men in the city or of the men of moderate fortune used to use the σκύφος or the κισσύβιον, but only the swineherds and the shepherds, and the men in the fields. Polyphemus used the cissybium, and Eumæus the other kind.

But Callimachus seems to make a blunder in the use of these names, speaking of an intimate friend of his

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who was entertained with him at a banquet by Pollis the Athenian, for he says—

For he abhorr'd to drink at one long draught
Th' amystis loved in Thrace, not drawing breath:
And soberly preferr'd a small cissybium:
And when for the third time the cup (ἄλεισον) went round,
I thus addressed him . . . . . .

For, as he here calls the same cup both κισσύβιον and ἄλεισον, he does not preserve the accurate distinction between the names. And any one may conjecture that the κισσύβιον was originally made by the shepherds out of the wood of the ivy (κισσός). But some derive it from the verb χεύμαι, used in the same sense as χωρέω, to contain; as it occurs in the fol- lowing line:—

This threshold shall contain (χείσεται) them both.

And the hole of the serpent is also called χείη, as containing the animal; and they also give the name of κήθιον, that is, χήτιον, to the box which holds the dice. And Dionysius of Samos, in his treatise on the Cyclic Poets, calls the cup which Homer calls κισσύβιον, κύμβιον, writing thus—

And Ulysses, when he saw him acting thus, having filled a κύμβιον with wine, gave it to him to drink.

There is also the ciborium. Hegesander the Delphian says that Euphorion the poet, when supping with the Prytanis, when the Prytanis exhibited to him some ciboria, which appeared to be made in a most exquisite and costly manner, . . . . . . . . And when the cup had gone round pretty often, he, having drunk very hard and being intoxicated, took one of the ciboria and defiled it. And Didymus says that it is a kind of drinking-cup; and perhaps it may be the same as that which is called scyphium, which derives its name from being contracted to a narrow space at the bottom, like the Egyptian ciboria.

There is also the condu, an Asiatic cup. (Menander, in his play entitled the Flatterer, says—

Then, too, there is in Cappadocia,
O Struthion, a noble golden cup,
Called condu, holding ten full cotyle.

And Hipparchus says, in his Men Saved,—

A. Why do you so attend to this one soldier?
He has no silver anywhere, I know well;
But at the most one small embroider'd carpet,
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(And that is quite enough for him,) on which
Some Persian figures and preposterous shapes
Of Persian griffins, and such beasts, are work'd.
B Away with you, you wretch.
A. And then he has
A condu, a wine-cooler, and a cymbium.

And Nicomachus, in the first book of his treatise on the Egyptian Festivals, says—

But the condu is a Persian cup; and it was first introduced by Hermippus the astrologer.[*](This quotation from Nicomachus is hopelessly corrupt.). . . . . . . . . . . . on which account libations are poured out of it.

But Pancrates, in the first book of his Conchoreis, says—

But he first pour'd libations to the gods
From a large silver condu; then he rose,
And straight departed by another road.

There is also the cononius. Ister, the pupil of Callimachus, in the first book of his History of Ptolemais, the city in Egypt, writes thus:—"A pair of cups, called cononii, and a pair of therielean cups with golden covers.

There is also the cotylus. The cotylus is a cup with one handle, which is also mentioned by Alcæus. But Diodorus, in his book addressed to Lycophron, says that this cup is greatly used by the Sicyonians and Tarentines, and that it is like a deep luterium, and sometimes it has an ear. And Ion the Chian also mentions it, speaking of

a cotylus full of wine.

! And Hermippus, in his Gods, says—

He brought a cotylus first, a pledge for his neighbours.

And Plato, in his Jupiter Afflicted, says—

He brings a cotylus.

Aristophanes also, in his Babylonians, mentions the cotylus; and Eubulus, in his Ulysses, or the Panoptæ, says—

And then the priest utt'ring well-omen'd prayers,
Stood in the midst, and in a gorgeous dress,
Pour'd a libation from the cotylus.

And Pamphilus says that it is a kind of cup, and peculiar to Bacchus. But Polemo, in his treatise on the Fleece of the Sheep sacrificed to Jupiter, says—

And after this he celebrates a sacrifice, and takes the sacred fleece out of its shrine, and distributes it among all those who have borne the cernus in the procession: and this is a vessel made of earthenware, having a number of little cups glued to it; and in these little
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cups there is put sage, and white poppies, and ears of wheat, and grains of barley, and peas, and pulse, and rye, and lentils, and beans, and vetches, and bruised figs, and chaff and oil, and honey, and milk, and wine, and pieces of unwashed sheep's-wool. And he who has carried this cernus eats of all these things, like the man who has carried the mystic fan.

There is also the cotyle. Aristophanes, in his Cocalus, says—

And other women, more advanced in age,
Into their stomachs pour'd, without restraint,
From good-sized cotylæ, dark Thasian wine,
The whole contents of a large earthen jar,
Urged by their mighty love for the dark wine.

And Silenus, and Clitarchus, and also Zenodotus; say that it is a kind of κύλιξ, and say—

And all around the corpse the black blood flow'd,
As if pour'd out from some full cotyle.

And again—

There is many a slip
'Twixt the cup (κοτύλης) and the lip.

And Simaristus says that it is a very small-sized cup which is called by this name; and Diodorus says that the poet has here called the cup by the name of cotyle, which is by others called cotylus, as where we find- πύρνον (bread) καὶ κοτύλην; and that it is not of the class κύλιξ, for that it has no handles, but that it is very like a deep luterium, and a kind of drinking cup (ποτηρίου); and that it is the same as that which by the Aetolians, and by some tribes of the Ionians, is called cotylus, which is like those which have been already described, except that it has only one ear: and Crates mentions it in his Sports, and Hermippus in his Gods. But the Athenians give the name of κοτύλη to a certain measure. Thucydides says—

They gave to each of them provisions for eight months, at the rate of a cotyla of water and two cotylæ of corn a-day.

Aristophanes, in his Proagon, says—

And having bought three chœnixes of meal,
All but one cotyla, he accounts for twenty.

But Apollodorus says that it is a kind of cup, deep and hollow; and he says—

The ancients used to call everything that was hollow κοτύλη, as, for instance, the hollow of the hand; on which account we find the expression κοτολήρυτον
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αἷμα—meaning, blood in such quantities that it could be taken up in the hand. And there was a game called ἐγκοτύλη, in which those who are defeated make their hands hollow, and then take hold of the knees of those who have won the game and carry them.

And Diodorus, in his Italian Dialects, and Heraclitus (as Pamphilus says), relate that the cotyla is also called hemina, quoting the following passage of Epicharmus:—

And then to drink a double measure,
Two heminæ of tepid water full,

And Sophron says—

Turn up the hemina, O boy.

But Pherecrates calls it a cotylisca, in his Corianno, saying—

The cotylisca? By no means.

And Aristophanes, in his Acharnians, uses a still more diminutive form, and says—

A cotyliscium (κοτυλίσκιον) with a broken lip.

And even the hollow of the hip is called κοτύλη; and the excrescences on the feelers of the polypus are, by a slight extension of the word, called κοτυληδών. And Aeschylus, in his Edonians, has called cymbals also κότυλαι, saying—

And he makes music with his brazen κότυλαι.

But Marsyas says that the bone of the hip is also called ἄλεισον and κύλιξ. And the sacred bowl of Bacchus is called κοτυλίσκος; and so are those goblets which the initiated use for their libations; as Nicander of Thyatira says, adducing the following passage from the Clouds of Aristophanes:—

Nor will I crown the cotyliscus.

And Simmias interprets the word κοτύλη by ἄλεισον.

There is also the cottabis. Harmodius of Lepreum, in his treatise on the Laws and Customs of Phigalea, going through the entertainments peculiar to different countries, writes as follows:—

When they have performed all these purificatory ceremonies, a small draught is offered to each person to drink in a cottabis of earthenware; and he who offers it says, 'May you sup well.'

But Hegesander the Delphian, in his Commentaries (the beginning of which is

In the best Form of Government

), says—

That which is called the cottabus has been introduced into entertainments, the Sicilians (as Dicæarchus relates) having been the first people to introduce it. And such great fondness was ex-
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hibited for this amusement, that men even introduced into entertainments contests, which were called cottabia games; and then cups of the form which appeared to be most suitable for such an exercise were made, called cottabide. And besides all this, rooms were built of a round figure, in order that all, the cottabus being placed in the middle might contest the victory, all being at an equal distance, and in similar situations. For they vied with one another, not only in throwing their liquor at the mark, but also in doing everything with elegance; for a man was bound to lean on his left elbow, and, making a circuit with his right hand, to throw his drops (τὴν λάταγα) over gently—for that was the name which they gave to the liquor which fell from the cup: so that some prided themselves more on playing elegantly at the cottabus than others did on their skill with the javelin.

There is also the cratanium. But perhaps this is the same cup, under an ancient name, as that which is now called the craneum: accordingly, Polemo (or whoever it is who wrote the treatise on the Manners and Customs of the Greeks), speaking of the temple of the Metapontines which is at Olympia, writes as follows:—

The temple of the Metapontines, in which there are a hundred and thirty-two silver phialæ, and two silver wine-jars, and a silver apothystanium, and three gilt phialæ. The temple of the Byzantians, in which there is a figure of Triton, made of cypress-wood, holding a silver cratanium, a silver siren, two silver carchesia, a silver culix, a golden wine-jar, and two horns. But in the old temple of Juno, there are thirty silver phialæ, two silver cratania, a silver dish, a golden apothystanium, a golden crater (the offering of the Cyrenæans), and a silver batiacium.

There is also the crounea. Epigenes, in his Monument, says—

A. Crateres, cadi, holcia, crounea,
B. Are these crounea?
A. Yes, indeed these are.

There is the cyathis also. This is a vessel with a great resemblance to the cotyla. Sophron, in his play entitled the Buffoon, represents the women who profess to exhibit the goddess as present, as saying—

Three sovereign antidotes for poison
Are buried in a single cyathis.

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