For amusing oneself with wine exalts, and cherishes, and elevates the mind, since it inflames and arouses the soul, and fills it with lofty thoughts, as Pindar says—

And then he goes on—

22. There is a kind of drinking-cup also called ancyla, or curved; a kind especially useful for the play of the cottabus. Cratinus says—

And Bacchylides says—

And it is with reference to this ancyla that we understand the expression of Æschylus—

Spears are also called ἀγκύλητα, or curved; and also μεσάγκυλα, held by a string in the middle. There is also the expression ἀπ᾽ ἀγκύλης, which means, from the right hand. And the cup is called ἀγκύλη, from the fact that the right hand is curved, in throwing the cottabus from it. For it was a matter to which great attention was paid by the ancients— namely, that of throwing the cottabus dexterously and gracefully. And men in general prided themselves more on their dexterity in this than in throwing the javelin skilfully. And this got its name from the manner in which the hand was brandished in throwing the cottabus, when they threw it elegantly and dexterously into the cottabium. And they also built rooms especially designed for this sport.

23. In Timachides there is also a kind of drinking-cup mentioned, called the æacis.

There is another kind also, called the ἄκατος,or boat, being shaped like a boat. Epicrates sayss—

(using here the diminutive form,)

Among the Cyprians there is also a kind of cup called the aotus, as Pamphilus tells us: and Philetas says, this is a cup which has no ears (ὤτους).

There is also a kind of cup called aroclum, which is mentioned by Nicander the Colophonian.

24. The cup called ἄλεισον, is the same as that called δέπας. Homer, in his Odyssey, speaking of Pisistratus, says—

and proceeding, he says, in the same manner—

and presently afterwards he says—

And, accordingly, Asclepiades the Myrlean says—"The δέπας appears to me to have been much of the same shape as the φιάλη. For men make libations with it. Accordingly, Homer says, δέπαϛ—

And it is called δέπας, either because it is given to all (δίδοται πᾶσι) who wish to make libations, or who wish to drink; or because it has two ears (δύο ὦπας), for ὦπες must be the same as ὦτα. And it has the name of ἄλεισον, either from being very smooth (ἄγαν λεῖον), or because the liquor is collected (ἁλίζεται) in it. And that it had two ears is plain—

But when he applies the word ἀμφικύπελλον to it, he means nothing more than ἀμφίκυρτον curved on both sides.” But Silenus interprets the word ἀμφικύπελλον to mean devoid of ears, while others say that ἀμφὶ here is equivalent to περὶ, and that it means a cup which you may put to your mouth all round, at any part of it. But Parthenius says that it means that the ears are curved (περικεκυρτῶσθαι), for that is synonymous with κυρτός. But Anicetus says that the κύπελλον is a kind of cup (φίαλη), and that the word ἀμφικύπελλον is equivalent to ὑπερφίαλον, that is to say, superb and magnificent; unless, indeed, any one chooses to interpret the word ἄλεισον as something very highly ornamented, and therefore not at all smooth (α, λεῖον). And Pisander says, Hercules gave Telamon a cup (ἄλεισον) as the prize of his preeminent valour in the expedition against Troy.

25. There is also a kind of cup called the horn of Amalthea, and another called ἐνιαυτὸς, or the year.

There is also a kind of cup made of wood, called ἄμφωτις, which Philetas says that the countrymen use, who milk their cattle into it, and then drink the milk.

There is also a kind of drinking called ἄμυστις, when any one drinks a long draught without taking breath and without winking (μὴ μύσαντα). And they give the same name to the goblets from which it is easy to drink in this manner. And they also use a verb (ἐκμυστίζω) for drinking without taking breath, as Plato the comic poet says—

And they also drank the ἄμυστις draught to an accompaniment of music; the melody being measured out according to the quickness of the time; as Ameipsias says—

26. There is also a kind of cup called Antigonis, from the name of king Antigonus: like the Seleucis from king Seleucus; and the Prusis, from king Prusias.

There is also a kind of cup known in Crete, and called anaphæa, which they use for hot drinks.

There is also a kind of cup called aryballus. This kind of cup is wider at the bottom, and contracted at top like a purse when it is drawn together; and, indeed, some people call purses ἀρύβαλλοι, from their resemblance to this kind of cup. Aristophanes says, in his Knights—

And the aryballus is not very different from the arystichus, being derived from the verbs ἀρύτω and βάλλω; they also call a jug ἄρυστις. Sophocles says—

There is also a city of the Ionians called arystis.

There is another kind of cup called argyris, which is not necessarily made of silver. Anaxilas says—

27. Then batiacium, labronius, tragelaphus, pristis, are all names of different kinds of cups. The batiaca is a Persian goblet. And among the letters of the great Alexander to the Satraps of Asia there is inserted one letter in which the following passage occurs:—"There are three batiacæ of silver-gilt, and a hundred and seventy-six silver condya; and of these last thirty-three are gilt. There is also one silver tigisites, and thirty-two silver-gilt mystri. There is one silver vegetable dish, and one highly wrought wine-stand of silver ornamented in a barbaric style. There are other small cups from every country, and of every kind of fashion, to the number of twenty-nine: and other small-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and incense-burners and spoons."

There is a cup used by the Alexandrians named bessa, wider in the lower parts, and narrow above.

28. There is also a kind of cup called baucalis: and this, too, is chiefly used in Alexandria, as Sopater the parodist says—

And in another passage he says—

And the men in Alexandria, it is said, have a way of working crystal, forming it often into various shapes of goblets, and imitating in this material every sort of earthenware cup which is imported from any possible country. And they say that Lysippus the statuary, wishing to gratify Cassander, when he was founding the colony of Cassandria, and when he conceived the ambition of inventing some peculiar kind of utensil in earthenware, on account of the extraordinary quantity of Mendean wine which was exported from the city, took a great deal of pains with that study, and brought Cassander a great number of cups of every imaginable fashion, all made of earthenware, and taking a part of the pattern of each, thus made one goblet of a design of his own.

29. There is also a kind of cup called bicus. Xenophon, in the first book of his Anabasis, says:— "And Cyrus sent him a number of goblets (βίκους) of wine half full; and it is a cup of a flat shallow shape, like a φιάλη, according to the description given of it by Pollux the Parian.

There is another kind of cup called the bombylius; a sort of Rhodian Thericlean cup; concerning the shape of which Socrates says,—"Those who drink out of the phiale as much as they please will very soon give over; but those who drink out of a bombylius drink by small drops." There is also an animal of the same name.

There is also a kind of drinking-cup called the bromias, in form like the larger kind of scyphus.

30. There is another kind called the lettered cup, having writing engraved round it. Alexis says—

And we have seen a lettered cup of this kind lying at Capua in Campania, in the temple of Diana; covered with writing taken from the poems of Homer, and beautifully engraved; having the verses inlaid in golden characters, like the drinking-cup of Nestor. And Achæus the tragic poet, in his Omphale, himself also represents the Satyrs speaking in the following manner about a lettered drinking-cup—

But in this passage we want the final υ which ought to have ended the word. Since all the ancients used the omicron not only with the power which it has now, but also when they meant to indicate the diphthong ου they wrote it by ο only. And they did the same when they wished to write the vowel ε, whether it is sounded by itself, or when they wish to indicate the diphthong ει by the addition of iota. And accordingly, in the above-cited verses, the Satyrs wrote the final syllable of the genitive case Διονύσου with ο only; as being short to engrave: so that we are in these lines to understand the final upsilon, so as to make the whole word Διονύσου. And the Dorians called sigma san; for the musicians, as Aristoxenus often tells us, used to avoid saying sigma whenever they could, because it was a hard-sounding letter, and unsuited to the flute; but they were fond of using the letter rho, because of the ease of pronouncing it. And the horses which have the letter Σ branded on them, they call samphoras. Aristophanes, in his Clouds, says—

And Pindar says—

And Eubulus also, in his Neottis, speaks of a lettered cup as being called by that identical name, saying—

31. 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.'"

32. 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, speaking as follows—

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—

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

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

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.

33. 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 in another place he says—

And immediately afterwards he says—

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

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—

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—

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."

35. 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—

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

36. 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—

37. 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—

And Semus, 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,—

38. 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—

And Antimachus speaks thus—

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

39. 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 hie indicates the hollow form of the cup; and he speaks thus—

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."

40. 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.

41. 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.[61] And, perhaps, it is out of a thericlean cup that Alexis, in his Hesione, represents Hercules to be drinking, when he speaks thus—

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—

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.

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

And Eubulus, in his Dolon, says—

And, in his Dice-players, he says—

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

And Alexis, in his Horseman, says—

And in his Little Horse he says—

43. But Timæus, in the twenty-eighth book of his History, calls the cup thericlea, writing thus:—"There was a 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 carchesium 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—

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

And in his Begging Priest he says—

And Dioxippus, in his Miser, says—

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."

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

And Aristophon, in his Philonides, says—

And Theophilus, in his Boeotia, says—

And, in his Proetides, he says—

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.

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

And Epigenes, in his Little Monument, says—

And Hedylus, in his Epigrams, says—

And in another place he says—

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.

46. 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—

47. 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—

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

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

And in another place he says—