Deipnosophistae

WineDrinkingThe evils of DrunkennessPraises of WinWaterDifferent kinds of WaterSweetmeatsCouches and CoverletsNames of FruitsFruit and Herbs.LupinsNames of PlantsEggsGourdsMushroomsAsparagusOnionsThrushes-BrainsThe HeadPickleCucumbersLettuceThe CactusThe Nile

THE conversation which you reported to me did not allow me to give up a considerable portion of the day to sleep, as it was of a very varied nature.

Nicander of Colophon says that wine, οἶνος, has its name from Œneus:—

1. Œneus pour'd the juice divine
2. In hollow cups, and called it wine.

And Melanippides of Melos says—

1. 'Twas Œneus, master, gave his name to wine.

But Hecatæus of Miletus says, that the vine was discovered In Aetolia; and adds,

Orestheus, the son of Deucalion, came to Aetolia to endeavour to obtain the kingdom; and while he was there, a bitch which he had brought forth a stalk: and he ordered it to be buried in the ground, and from it

v.1.p.58

there sprang up a vine loaded with grapes. On which account he called his son Phytius. And he had a son named Œneus, who was so called from the vines: for the ancient Greeks,

says he,

called vines οἶναι. Now Œneus was the father of Aetolus.

But Plato in his Cratylus, inquiring into the etymology of the word οἶνος, says, that it is equivalent to οἰόνους, as filling the mind, νοῦς,, with οἴησις, or self-conceit. Perhaps, however, the word may be derived from ὄνησις, succour. For Homer, giving as it were the derivation of the word, speaks nearly after this fashion—

1. And then you will be succour'd (ὀνήσεαι) if you drink.

And he too constantly calls food ὀνείατα, because it supports us.

Now the author of the Cyprian poems, whoever he was, says—

1. No better remedies than wine there are,
2. O king, to drive away soul-eating care.

And Diphilus the comic poet says—

1. O Bacchus, to all wise men dear,
2. How very kind you do appear;
3. You make the lowly-hearted proud,
4. And bid the gloomy laugh aloud;
5. You fill the feeble man with daring,
6. And cowards strut and bray past bearing.

And Philoxenus of Cythera says—

1. Good store of wine which makes men talk.

But Chæremon the tragedian says, that wine inspires those who use it with

1. Laughter and wisdom and prudence and learning.

And Ion of Chios calls wine

1. Youth of indomitable might,
2. With head of bull; the loveliest wight
3. Who ever rank'd as Love's esquire,
4. Filling men with strength and fire.

And Mensitheus says—

1. Great was the blessing, when the gods did show
2. Sweet wine to those who how to use it know;
3. But where bad men its righteous use pervert,
4. To such, I trow, it will be rather hurt.
5. For to the first it nourishment supplies,
6. Strengthens their bodies, and their minds makes wise;
7. A wholesome physic 'tis when mix'd with potions,
8. Heals wounds as well as plasters or cold lotions.
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9. Wine to our daily feasts brings cheerful laughter,
10. When mix'd with proper quantities of water;
11. Men saucy get if one-third wine they quaff;
12. While downright madness flows from half-and-half;
13. And neat wine mind and body too destroys;
14. While moderation wise secures our joys.
15. And well the oracle takes this position,
16. That Bacchus is all people's best physician.

And Eubulus introduces Bacchus as saying—

1. Let them three parts of wine all duly season
2. With nine of water, who'd preserve their reason;
3. The first gives health, the second sweet desires,
4. The third tranquillity and sleep inspires.
5. These are the wholesome draughts which wise men please,
6. Who from the banquet home return in peace.
7. From a fourth measure insolence proceeds;
8. Uproar a fifth, a sixth wild licence breeds;
9. A seventh brings black eyes and livid bruises,
10. The eighth the constable next introduces;
11. Black gall and hatred lurk the ninth beneath,
12. The tenth is madness, arms, and fearful death;
13. For too much wine pour'd in one little vessel,
14. Trips up all those who seek with it to wrestle.

And Epicharmus says—

1. A. Sacrifices feasts produce,
2. Drinking then from feasts proceeds.
3. B. Such rotation has its use.
4. A. Then the drinking riot breeds;
5. Then on riot and confusion
6. Follow law and prosecution;
7. Law brings sentence; sentence chains;
8. Chains bring wounds and ulcerous pains.

And Panyasis the epic poet allots the first cup of wine to the Graces, the Hours, and Bacchus; the second to Venus, and again to Bacchus; the third to Insolence and Destruction. And so he says—

1. O'er the first glass the Graces three preside,
2. And with the smiling Hours the palm divide;
3. Next Bacchus, parent of the sacred vine,
4. And Venus, loveliest daughter of the brine,
5. Smile on the second cup, which cheers the heart,
6. And bids the drinker home in peace depart.
7. But the third cup is waste and sad excess,
8. Parent of wrongs, denier of redress;
9. Oh, who can tell what evils may befall
10. When Strife and Insult rage throughout the hall?
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11. Content thee, then, my friend, with glasses twain;
12. Then to your home and tender wife again;
13. While your companions, with unaching heads,
14. By your example taught, will seek their beds.
15. But riot will be bred by too much wine,
16. A mournful ending for a feast divine;
17. While, then, you live, your thirst in bounds confine.

And a few lines afterwards he says of immoderate drinking—

1. For Insolence and Ruin follow it.

According to Euripides,

1. Drinking is sire of blows and violence.

From which some have said that the pedigree of Bacchus and of Insolence were the same.

And Alexis says somewhere—

1. Man's nature doth in much resemble wine:
2. For young men and new wine do both need age
3. To ripen their too warm unseason'd strength,
4. And let their violence evaporate.
5. But when the grosser portions are worked off,
6. And all the froth is skilsm'd, then both are good';
7. The wine is drinkable, the man is wise,
8. And both in future pleasant while they last.

And according to the bard of Cyrene—

1. Wine is like fire when 'tis to man applied,
2. Or like the storm that sweeps the Libyan tide;
3. The furious wind the lowest depths can reach,
4. And wine robs man of knowledge, sense, and speech.

But in some other place Alexis says the contrary to what I have just cited:—

1. A. Man in no one respect resembles wine:
2. For man by age is made intolerable;
3. But age improves all wine.
4. B. Yes; for old wines cheer us,
5. But old men only snarl, abuse, and jeer us.

And Panyasis says—

1. Wine is like fire, an aid and sweet relief,
2. Wards off all ills, and comforts every grief;
3. Wine can of every feast the joys enhance,
4. It kindles soft desire, it leads the dance.
5. Think not then, childlike, much of solid food,
6. But stick to wine, the only real good.

And again—

1. Good wine's the gift which God has given
2. To man alone beneath the heaven;
3. Of dance and song the genial sire,
4. Of friendship gay and soft desire;
5. Yet rule it with a tighten'd rein,
6. Nor moderate wisdom's rules disdain;
7. For when uncheck'd there's nought runs faster,—
8. A useful slave, but cruel master.

Timæus of Tauromenium relates that there was a certain house at Agrigentum called the Trireme, on this account:— Some young men got drunk in it, and got so mad when excited by the wine, as to think that they were sailing in a trireme, and that they were being tossed about on the sea m a violent storm; and so completely did they lose their senses, that they threw all the furniture, and all the sofas and chairs and beds, out of window, as if they were throwing them into the sea, fancying that the captain had ordered them to lighten the ship because of the storm. And though a crowd collected round the house and began to plunder what was thrown out, even that did not cure the young men of their frenzy. And the next day, when the prætors came to the house, there were the young men still lying, sea-sick as they said; and, when the magistrates questioned them, they replied that they had been in great danger from a storm, and had consequently been compelled to lighten the ship by throwing all their superfluous cargo into the sea. Arid while the magistrates marvelled at the bewilderment of the men, one of them, who seemed to be older than the rest, said,

I, O Tritons, was so frightened that I threw myself down under the benches, and lay there as low down and as much out of sight as I could.

And the magistrates forgave their folly, and dismissed them with a reproof, and a warning not to indulge in too much wine in future. And they, professing to be much obliged to them, said,

If we arrive in port after having escaped this terrible storm, we will erect in our own country statues of you as our saviours in a conspicuous place, along with those of the other gods of the sea, as having appeared to us at a seasonable time.

And from this circumstance that house was called the Trireme.

But Philochorus says that men who drink hard do not only show what sort of disposition they themselves are of, but

do also reveal in their chattering the characters of every one else whom they know. Whence comes the proverb,

1. Wine and truth;[*](We find something like this in Theoc. xxix. 1. οἶνος, ὦ φίλε παῖ, λέγεται καὶ ἀλάθεα. )

and the sentence,

1. Wine lays bare the heart of man.

And so in the contests of Bacchus the prize of victory is a tripod: and we have a proverb of those who speak truth, that

they are speaking from the tripod;

in which the tripod meant is the cup of Bacchus. For there were among the ancients two kinds of tripods, each of which, as it happened, bore the name of λέβης, or bowl; one, which was used to be put on the fire, being a sort of kettle for bathing, as Aeschylus says—

1. They pour'd the water in a three-legg'd bowl,
2. Which always has its place upon the fire:

and the other is what is also called κρατὴρ, goblet. Homer says—

1. And seven fireless tripods.

And in these last they mixed wine; and it is this last tripod that is the tripod of truth; and it is considered appropriate to Apollo, because of the truth of his prophetic art; and to Bacchus, because of the truth which people speak when drunk. And Semus the Delian says—

A brazen tripod, not the Pythian one, but that which they now call a bowl. And of these bowls some were never put on the fire, and men mixed their wine in them; and the others held water for baths, and in them they warmed the water, putting them on the fire; and of these some had ears, and having their bottom supported by three feet they were called tripods.

Ephippus says somewhere or other—

1. A. That load of wine makes you a chatterer.
2. B. That's why they say that drunken men speak truth.

And Antiphanes writes—

1. There are only two secrets a man cannot keep,
2. One when he's in love, t' other when he's drunk deep:
3. For these facts are so proved by his tongue or his eyes,
4. That we see it more plainly the more he denies.

And Philochorus relates that Amphictyon, the king of the Athenians, having learnt of Bacchus the art of mixing wine,

was the first man who ever did mix it: and that it is owing to him that men who have been drinking on his system can walk straight afterwards, when before they used to blunder about after drinking sheer wine: and on this account he erected an altar to the Straight Bacchus in the temple of the Seasons; for they are the Nymphs who cherish the fruit or the vine. And near it he built also an altar to the Nymphs, as a memorial to all who use mixed drink; for the Nymphs are said to have been the nurses of Bacchus. And he made a law to bring an unmixed wine after meals only just enough to taste, as a token of the power of the Good Deity. But the rest of the wined was put on the table ready mixed, in whatever quantity any one chose. And then he enjoined the guests to invoke in addition the name of Jupiter the Saviour, for the sake of instructing and reminding the drinkers that by drinking in that fashion they would be preserved from injury. But Plato, in his second book of the Laws, says that the use of wine is to be encouraged for the sake of health. But on account of the look which habitual drunkards get, they liken Bacchus to a bull; and to a leopard, because he excites drunkards to acts of violence. And Alcæus says—

1. Wine sometimes than honey sweeter,
2. Sometimes more than nettles bitter.

Some men, too, are apt to get in a rage when drunk; and they are like a bull. Euripides says—

1. Fierce bulls, their passion with their horns displaying.

And some men, from their quarrelsome disposition when drunk, are like wild beasts, on which account it is that Bacchus is likened to a leopard.

Well was it then that Ariston the Chian said that that was the most agreeable drink which partook at the same time of both sweetness and fragrance; for which reason some people prepare what is called nectar about the Olympus which is in Lydia, mixing wine and honeycombs and the most fragrant flowers together. Though I am aware indeed that Anaxandrides says that nectar is not the drink, but the meat of the gods:—

1. Nectar I eat, and well do gnaw it;
2. Ambrosia drink, (you never saw it);
3. I act as cupbearer to Jove,
4. And chat to Juno—not of love;
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5. And oftentimes I sit by Venus,
6. With marplot none to come between us.

And Alcman says—

1. Nectar they eat at will.

And Sappho says—

1. The goblets rich were with ambrosia crown'd,
2. Which Hermes bore to all the gods around.

But Homer was acquainted with nectar as the drink of the gods. And Ibycus says that ambrosia is nine times as sweet as honey; stating expressly that honey has just one-ninth part of the power of ambrosia as far as sweetness goes.

1. One fond of wine must be an honest man;
2. For Bacchus, for his double mother famed,
3. Loves not bad men, nor uninstructed clowns,

says Alexis. He adds, moreover, that wine makes all men who drink much of it fond of talking. And the author of the Epigram on Cratinus says—

If with water you fill up your glasses,

You'll never write anything wise

But wine is the horse of Parnassus,

That carries a bard to the skies.

And this was Cratinus's thought,

Who was ne'er with one bottle content,

But stuck to his cups as he ought,

And to Bacchus his heart and voice lent.

His house all with garlands did shine,

And with ivy he circled his brow,

To show he nought worshipp'd but wine,

As, if he still lived, he'd do now.

Polemo says that in Munychia a hero is honoured of the name of Acratopotes:[*](ʼἀκρατοπότης, drinker of unmixed wine.) and that among the Spartans statues of the heroes Matton and Ceraon were erected by some cooks in the hall of the Phiditia.[*](φειδίτια was the Spartan name for the συσσίτια. Vide Smith, Diet. Ant. p. 928. b. ) And in Achaia a hero is honoured called Deipneus, having his name from δεῖπνον, a supper. But from a dry meal there arise no jokes, nor extempore poems, though, on the other hand, such an one does not cause any boasting or insolence of mind; so that it is well said—

1. Where are the empty boasts which Lemnos heard
2. When season'd dishes press'd the ample board,
3. When the rich goblets overflow'd with wine?

though Aristarchus the grammarian put a mark against the line which represents the Greeks as getting insolent through much eating. For he said that it was not every sort of cheerfulness and satiety which engendered boasting and jesting and ridiculous actions; but that these things proceeded only from such revelling as made men beside themselves, and inclined them to falsehood,—from drunkenness, in fact.

On which account Bacchylides says:—

1. Sweet force, from wine proceeding,
2. Now warms my soul with love,
3. And on my spirit leading,
4. With hopes my heart does move.
5. It drives dull care away,
6. And laughs at walls and towers;
7. And bids us think and say,
8. That all the world is ours.
9. The man who drinks plenty of wine,
10. Will never for wealth be wishing;
11. For his cellar's a ceaseless mine,
12. And an undisturb'd heart he is rich in.

And Sophocles says—

1. Drinking is a cure for woe.

And other poets call wine—

1. Fruit of the field, which makes the heart to leap.

And the king of all poets introduces Ulysses saying—

1. Let generous food supplies of strength produce,
2. Let rising spirits flow from sprightly juice,
3. Let their warm heads with scenes of battle glow,[*](Iliad, xvii. 180.)

and so on.

It is in consequence of wine that both comedy and tragedy were discovered in Icarium, a village of Attica; and it was at the time of the grape harvest that these inventions were first introduced, from which comedy was at first called τρυγῳδία.

Euripides, in the Bacchæ, says that Bacchus

1. Gave men the wine which every grief dispels;
2. Where wine is not, there Venus never dwells,
3. Nor any other thing which men hold dear.

And Astydamas says that Bacchus

1. Gave men the vine which cures all mortal grief,
2. Parent of genial wine.

For,

says Antiphanes,

a man who continually fills

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himself with wine becomes indifferent and careless; but he who drinks but little is very meditative.

And Alexis says—

1. I'm not beside myself with drink; nor have I so much taken
2. As not to be quite understood by those to whom I'm speaking.

But Seleucus says that it was not an ancient custom to indulge in wine or any other luxury to excess, except, indeed, on the occasion of some sacred festival; which is the origin of the names θοῖναι, and θάλιαι, and μέθαι.—θοῖναι meaning that men thought it right διὰ θεοὺς οἰνοῦσθαι, to drink wine ###on account of the gods; θάλιαι meaning that χάριν θεῶν ἡλίζοντο, they assembled and met together in honour of the gods. And this comes to the same as the Homeric expression δαῖτα θάλειαν. And Aristotle says that the word μεθύειν is derived from the fact that men used wine μετὰ τὸ θύειν, after sacrificing.

Euripides says that it is possible that

1. Those who with humble gifts approach the gods,
2. May often holier be, than those who load
3. The groaning altars with whole hecatombs;

and the word τέλος, which he employs in the first line, means

sacrifice.

And Homer uses the same word when he says—

1. God holds no sacrifice in more esteem,
2. Than hearts where pious joy and pleasure beam.[*](Odyss. ix. 6.)

And we call those festivals which are of greater magnitude and which are celebrated with certain mysterious traditions, τελεταὶ, on account of the expense which is lavished on them. For the word τελέω means to spend. And men who spend a great deal are called πολυτελεῖς, and those who spend but little are called εὐτελεῖς. Alexis says—

1. Those who with fair prosperity are bless'd,
2. Should always keep themselves before the world;
3. Glad to display the bounty of the gods.
4. For they, the givers of all good, deserve
5. A holy gratitude; and they will have it.
6. But if, when they their gifts have shower'd, they see
7. The objects of their bounty live like churls,
8. Useless to all around them; who can wonder
9. If they recall what seems so ill bestow'd?

A man is not fond of wine who has been used from his earliest years to drink water. But—

1. 'Tis sweet, at a banquet or festival meeting,
2. To chat o'er one's wine, when the guests have done eating,

says Hesiod in his Melampodia.

It has not occurred to any one of you to say a word about water, though wine is made of it, and though Pindar, the most grandiloquent of poets, has said that

water is the best of all things.

And Homer, too, the most divine of all poets, recognised it as a most nutritious thing, when he spoke of a grove of poplars nourished by the water. He also praises its transparent nature—

1. Four fountains flow'd with clearest water white;[*](Odyss. v. 70.)

and the water which is of a lighter nature, and of greater value, he calls

lovely:

at all events he calls the Titaresius lovely which falls into the Peneus. And he mentions also some water as especially good for washing; and Praxagoras of Cos, following his example, speaks of a water as beauteous—

1. Beauteous it flows, to wash all dirt away.

And he distinguishes also between sweet water and brackish (πλατὺς) water; though when he calls the Hellespont πλατὺς, he uses the word in the sense of broad. But with respect to sweet water, he says—

1. Near the sweet waters then our ships we stay'd.[*](Ib. xii. 360.)

He was acquainted too with the effect which warm water has on wounds: at all events he describes Eurypylus's wounds as being washed with it; and yet, if the object was to stop the hemorrhage, cold water would have been useful, since that contracts and closes up wounds; but with the view of relieving the pain, he bathes these with warm water, which has a soothing effect. And in Homer the word λιαρὸς is used for what we call θερμὸς, warm. And he shows that plainly enough in what he says about the fountains of the Scamander, saying—

1. Next by Scamander's double source they bound,
2. Where two famed fountains burst the parted ground;
3. This warm, through scorching clefts is seen to rise,
4. With exhalations steaming to the skies.[*](Iliad, xxii. 149.)

Can we call that only warm from which a steam of fire, and a fiery smoke arises? But of the other source he says—

1. That, the green banks in summer's heat o'erflows,
2. Like crystal clear, and cold as winter's snows.

And he often speaks of men newly wounded being bathed in warm water. In the case of Agamemnon he says—

1. With his warm blood still welling from the wound.[*](Ib. xi. 266.)

And in the case of a stag fleeing after it had been wounded, he says, in a sort of paraphrase—

1. While his warm blood and mighty limbs were strong.[*](Iliad, xi. 477.)

The Athenians call χλιαρὸν, which is properly lukewarm, μετάκερας, as Eratosthenes uses the word, saying,

Watery by nature, and lukewarm, μετάκερας.

And of other waters, those which come from rocks he calls

dark,

as being quite useless; and he prefers to all others the waters of springs, and those which rise to the surface from a great depth, and through rich soil. As also Hesiod says—

1. A ceaseless spring of clear untroubled flow.

And Pindar says—

1. Ambrosial water, like fresh honey sweet,
2. Which from Tilphossa's lovely fountains flows;

(Tilphossa is a fountain in Bœotia;) and Aristophanes says that Tiresias died from drinking of it, as at his advanced age he was unable to bear its extreme cold. And Theophrastus, in his book on Waters, says that the water of the Nile is the most productive and the sweetest of all waters, and that it is also very relaxing to the bowels of those who drink it, as it has in it a mixture of nitre. And again, in his book on Plants, he says that there is in some places water which has a procreative tendency; as for instance at Thespiæ: and at Pyrrha there is a water which causes barrenness. But it happened once when there was a drought in the district around the Nile, that the water of that river became unwholesome, and many of the Egyptians died. Theophrastus states, moreover, that not only do bitter waters sometimes change their nature, but that salt water does so too, and sometimes whole rivers do so; as in the case of the fountain in Cithæron, near which there is a temple of Jupiter; and of that in Cairo, near which there is a temple of Neptune: and the reason is, that many thunderbolts fall in those countries.

But there are some waters which have a good deal of body in them, and are of considerable weight; as that in Trœzen,—for that gives the mouths of those who taste it a feeling of fulness. And the waters near the mines in Pangæum, in winter, weigh ninety-six drachms to half a pint, but in summer they only weigh forty-six. For the cold contracts and condenses it; on which account that which is used in hour-

glasses does not make the hours in winter the same as those in summer, but longer; for the flow is slower on account of the increased density of the water. And he sys that the same is the case in Egypt, though the air there is softer. Brackish water is more earthy, and requires more working; as also does sea-water, the nature of which is warmer, and which is not exposed to the same changes as river-water And there is one salt spring which is of invincible hardness,—I mean that of Arethusa. But as a general rule heavy waters are worse, and so are hard and cold waters, for the same reason; for they are not so easily prepared for use, some because they are very earthy, and some from the excess of cold. But those waters which are quickly warmed are light and wholesome. And in Crannon there is a spring of a gentle warmth, which keeps wine which is mixed with it of the same temperature for two or three days. But flowing waters, and waters from aqueducts, are, as a general rule, better than stagnant ones, being softer because of the collisions to which they are subjected; and on this account water derived from snow appears to be good, because its more drinkable qualities are brought to the surface, and are exposed to the influence of the air; and for the same reason they think it better than rain-water: and on the same ground, too, they prefer water from ice, because it is lighter; and the proof is, that ice is itself lighter than the rest of the water. But very cold water is hard, as being earthy; but that with much body in it, when it is warmed, is susceptible of greater heat, and when it is cold, descends to a more intense cold. And for the same reason water on the mountains is better to drink than water in the plains; for there is in such less admixture of earthy matter. And it is from the earthy particles present that waters vary in colour: at all events, the water of the lake at Babylon is red for some days after it is drawn; and that of the Borysthenes is for some time of a violet or dark colour, although it is unusually thin in quality; and a proof of this is, that at the point where it meets the Hypanis its waters flow above those of the latter while the north winds prevail.

And in many places there are fountains, some of which are good for drinking, and have a vinous flavour; as for instance, one in Paphlagonia, which they say the natives come to for the express purpose of drinking. Some, again, are salt, with

a rather bitter flavour; as some among the Sicani in Sicily. And in the Carthaginian dominions there is a fountain on which there is something which floats resembling oil, but darker in colour, which they skim off and make into balls, and use for their sheep and cattle; and in other districts, too, there are fountains of a greasy nature,—like the one in Asia concerning which Alexander wrote a letter, saying that he had found a fountain of oil. And of waters which are warm by nature some are sweet, as that at Aegee in Cilicia, and that at Pagasæ, and that at Larissa in the Troas, and that near Magnesia, and that in Melos, and that in Lipara, and that in Prusa,—the Prusa, I mean, near Mount Olympus in Mysia,—which is called the Royal fountain. But that in Asia near Tralles, and those near the river Characometes, and near the city of Mysia, are so oily that those who bathe in them have no need of oil. And there is a similar fountain in the village of Dascylum. There is also one at Carura of an exceeding dryness and heat: and there is another near Menoscome, which is a village in Phrygia, of a rougher and a more nitrous quality; as there is too in a village in Phrygia, called The Lion's Village. And there is a spring near Dorylæum, which is very delicious to drink; but those which are at Baiæ or Baium, a harbour in Italy, are utterly undrinkable.

I myself weighed the water which comes from the fountain called Pirene in Corinth, and found it lighter than any other water in Greece. For I did not believe Antiphanes the comic writer, who says that in many respects Attica is superior to all other districts, and also that it has the best water of any; for he says:—

A. Have you remark'd, my friend,

That none can with this favour'd land contend

In honey, loaves, and figs?

B. Aye, figs indeed!

A. In myrtles, perfumes, wools, in choicest breed

Of cattle, and in cheese; and on what ground

Can fountains like the Attic springs be found?

Eubulus, the writer of comedies, somewhere or other says that Chæremon the tragedian called water the body of the river:—

1. But when we pass'd the folds, and cross'd the water,
2. The river's lucid body, all our troops
3. In the pure crystal bathed their weary limbs,

There is a fountain in Tenos the water of which cannot be mixed with wine. And Herodotus, in his fourth book, says that the Hypanis, at a distance of five days' journey from its head, is thin and sweet to the taste; but that four days' journey further on it becomes bitter, because some bitter spring falls into it. And Theopompus says that near the river Erigone all the water is sour; and that those who drink of it become intoxicated, just like men who have drunk wine.

But Aristobulus of Cassandra says that there is a fountain in Miletus called the Achillean, the stream of which is very sweet, while the sediment is brackish: this is the water in which the Milesians say that their hero bathed when he had slain Trambelus the king of the Leleges. And they say, too, that the water in Cappadocia never becomes putrid, but there is a great deal in that district, of an admirable quality, though it has no outlet unless it flows underground. And Ptolemy the king, in the Seventh Book of his Commentaries, says that as you go to Corinth through the district called Contoporia, when you have got to the top of the mountain there is a fountain whose waters are colder than snow, so that many people are afraid to drink of it lest they should be frozen; but he says that he drank of it himself. And Phylarchus states that at Cleitor there is a spring which gives those who drink of it a distaste for the smell of wine. And Clearchus tells us that water is called white, like milk; and that wine is called red, like nectar; and that honey and oil are called yellow, and that the juice which is extracted from the myrtle-berry is black. Eubulus says that "water makes those who drink nothing else very ingenious,

1. But wine obscures and clouds the mind;"

and Philetas borrows not only the thought, but the lines.