And again, in another place—

And Xenarchus, in his Priapus, says this—

And Epigenes, in his Heroine, says—

48. And Sosicrates, in his Philadelphi, says—

where cantharus evidently means a boat.

And Phrynichus, in his Revellers, says—

And Nicostratus, in his Calumniator, says—

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

And a few lines afterwards he says—

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—

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

49. 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—

And Sophocles, in his Tyro, says—

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 καρχαλέους. 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.

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

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 Æolians. 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 Antimachus the Colophonian, in the fifth book of his Thebais, says—

And in a subsequent passage he says—

And again he says—

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 Euphorion says—

And Anacreon says—

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.

51. 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 (κερατα) is plain from the fact that to this very day, when men mix water with wine, they say that they κερασαι (mix it). And the vessel in which the wine is mixed is called κρατηρ, from the fact of the water being mingled (συγκιρνασθαι) in it, as if the word were κερατηρ, from the drink being poured εις το κερας (into the horn); and even to this day the fashion of making horns into cups continues: but some people call these cups rhyta. And many of the poets represent the ancients as drinking out of horns. Pindar, speaking of the Centaurs, says—

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

And Sophocles, in his Pandora, says—

And Hermippus, in his Fates, says—

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—

And the Athenians made also silver goblets in the shape of 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."

52. 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.

53. 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 (κίσσινον)—

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 Æolians 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 Ætolia, 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—

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

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 following line:—

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."

54. 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.

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

And Hipparchus says, in his Men Saved,—

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. [64] . . . . . . . . .   . . . . on which account libations are poured out of it." But Pancrates, in the first book of his Conchoreis, says—

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 thericlean cups with golden covers.

56. 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 Lycophoron, 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—

And Plato, in his Jupiter Afflicted, says—

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

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 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."

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

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

And again—

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—

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 Ætolians, 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—

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 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 Sophron says—

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

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

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 Æschylus, in his Edonians, has called cymbals also κότυλαι, saying—

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:—

And Simmias interprets the word κοτύλη by ἄλεισον.

58. 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 exhibited for this amusement, that men even introduced into entertainments contests, which were called cottabian games; and then cups of the form which appeared to be most suitable for such an exercise were made, called cottabides. 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."

59. 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—

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—

60. Then there is the κύλιξ. Pherecrates, in his Slave-Tutor, says—

But the κύλιξ is a drinking-cup made of earthenware, and it is so called from being made circular (ἀπὸ τοῦ κυλίεσθαι) by the potter's wheel; from which also the κυλικεῖον, the place in which the cups are stored up, gets its name, even when the cups put away in it are made of silver. There is also the verb κυλικηγορέω, derived from the same source, when any one makes an harangue over his cups But the Athenians also call a medicine chest κυλικὶς, because it is made round in a turning-lathe. And the κύλικες, both at Argos and at Athens, were in great repute; and Pindar mentions the Attic κύλικες in the following lines—

61. But the Argive κύλικες appear to have been of a different shape from the Athenian ones. At all events, they tapered towards a point at the brims, as Simonides of Amorgos says—

that is to say, drawn up to a point towards the top; such as those which are called ἄμβικες. For they use the word φοξὸς in this sense, as Homer does when speaking of Thersites—

And the word is equivalent to φαοξὸς,—it being perceived to be sharp (ὀξὺς) in the part where the eyes (τὰ φάη) are.

And very exquisitely wrought κύλικες are made at Naucratis, the native place of our companion Athenæus. For some are in the form of phialæ, not made in a lathe, but formed by hand, and having four handles, and being widened considerably towards the bottom: (and there are a great many potters at Naucratis, from whom the gate nearest to the potteries (κεραμείων) is called the Ceramic gate:) and they are dyed in such a manner as to appear like silver. The Chian κύλικες also are highly extolled, which Hermippus mentions in his Soldiers—

But Glaucon, in his Dialects, says that the inhabitants of Cyprus call the cotyle culix. And Hipponax, in his Synonymes, writes thus—"The aleisum, the poterium, the cupellum, the amphotis, the scyphus, the culix, the cothon, the carchesium, the phiale." Alcmæon, instead of κύλικες, has lengthened the word, and written κυλιχνίδες, in these lines—

And Alcæus says—

And in his tenth Ode he says—

showing, by this expression, that the κύλικες of Teos were exceedingly beautiful.

62. Pherecrates also says, in his Corianno—

And that the women were in the habit of using large cups, Pherecrates himself expressly tells us in his Tyranny, where he says—

63. Then there are cymbia. These are a small hollow kind of cup, according to Simaristus. But Dorotheus says, "The cymbium is a kind of deep cup, upright, having no pedestal and no handles." But Ptolemy the father of Aristonicus calls them "curved goblets." And Nicander of Thyatira says that Theopompus, in his Mede, called a cup without handles cymbium. Philemon, in his Vision, says—

But Dionysius of Samos, in the sixth book of his treatise on the Cyclic Poets, thinks that the κισσύβιον and the κύμβιον are the same. For he says that Ulysses, having filled a cymbium with unmixed wine, gave it to the Cyclops. But the cup mentioned in Homer, as having been given to him by Ulysses, is a good-sized cissybium; for if it had been a small cup, he, who was so enormous a monster, would not have been so quickly overcome by drunkenness, when he had only drunk it three times. And Demosthenes mentions the cymbium in his oration against Midias, saying that he was accompanied by rhyta and cymbia: and in his orations against Euergus and Mnesibulus. But Didymus the grammarian says that is a cup of an oblong shape, and narrow in figure, very like the shape of a boat. And Anaxandrides, in his Clowns, says—

And Alexis, in his Knight, says—

64. But Eratosthenes, in his letter addressed to Ageton the Lacedæmonian, says, that the cymbium is a vessel of the shape of the cyathus, writing thus—"But these men marvel how a man who had not got a cyathus, but only a cymbium, had, besides that, also a phiale. Now it seems to me, that he had one for the use of men, but the other for the purpose of doing honour to the Gods. And at that time they never used the cyathus nor the cotyla. For they used to employ, in the sacrifices of the Gods, a crater, not made of silver nor inlaid with precious stones, but made of Coliad clay. And as often as they replenished this, pouring a libation to the Gods out of the phiale, they then poured out wine to all the company in order, bailing out the newly-mixed wine in a cymbium, as they do now among us at the phiditia. And if ever they wished to drink more, they also placed on the table beside them the cups called cotyli, which are the most beautiful of all cups, and the most convenient to drink out of. And these, too, were all made of the same earthenware." But when Ephippus says, in his Ephebi—

he does not mean the tragic poet, but some namesake of his, who was either very fond of wine, or who had an evil reputation on some other account, as Antiochus of Alexandria says, in his treatise on the Poets, who are ridiculed by the comic writers of the Middle Comedy. For the circumstance of cymbia being introduced into entertainments, and being used to fight with in drunken quarrels, bears on each point. And Anaxandrides mentions him in his Nereids—

And Ephippus, in his Similitudes, or Obeliaphori, says—

And that the κύμβη is the name of a boat too we are shown by Sophocles, who, in his Andromeda, says—

And Apollodorus, in his Paphians, says there is a kind of drinking-cup called κύμβα.

65. Then there is the κύπελλον. Now, is this the same as the ἄλεισον and the δέπας, and different from them only in name?

Or was their form different also? For this kind has not the character of the amphicupellum, as the depas and aleison have, but is only of a curved form. For the κύπελλον is so called from its curved shape, as also is the ἀμφικύπελλον. Or is it so called as being in shape like a milk-pail (πέλλα), only contracted a little, so as to have an additional curve? And the word ἀμφικύπελλα is equivalent to ἀμφίκυρτα, being so called from its handles, because they are of a curved shape. For the poet calls this cup—

But Antimachus, in the fifth book of his Thebais, says—

And Silenus says, the κύπελλα are a kind of cup resembling the σκύφα, as Nicander the Colophonian says—

And Eumolpus says that it is a kind of cup, so called from its being of a curved shape (κυφόν). But Simaristus says that this is a name given by the Cyprians to a cup with two handles, and by the Cretans to a kind of cup with two handles, and to another with four. And Philetas says that the Syracusans give the name of κύπελλον to the fragments of barley-cakes and loaves which are left on the tables.

There is also the κύμβη. Philemon, in his Attic Dialect, calls it “a species of κύλιξ.” And Apollodorus, in his treatise on Etymologies, says, that the Paphians call a drinking-cup κύμβα.

66. Then there is the κωθων, which is mentioned by Xenophon, in the first book of his Cyropædia. But Critias, in his Constitution of the Lacedæmonians, writes as follows—"And other small things besides which belong to human life; such as the Lacedæmonian shoes, which are the best, and the Lacedæmonian garments, which are the most pleasant to wear, and the most useful. There is also the Lacedæmonian κωθων, which is a kind of drinking-cup most convenient when one is on an expedition, and the most easily carried in a knapsack. And the reason why it is so peculiarly well-suited to a soldier is, because a soldier often is forced to drink water which is not very clean; and, in the first place, this cup is not one in which it can be very easily seen what one is drinking; and, secondly, as its brim is rather curved inwards, it is likely to retain what is not quite clean in it." And Polemo, in his work addressed to Adæus and Antigonus, says that the Lacedæmonians used to use vessels made of earthenware; and proceeds to say further—"And this was a very common practice among the ancients, such as is now adopted in some of the Greek tribes. At Argos, for instance, in the public banquets, and in Lacedæmon, they drink out of cups made of earthenware at the festivals, and in the feasts in honour of victory, and at the marriage-feasts of their maidens. But at other banquets and at their Phiditia[66] they use small casks." And Archilochus also mentions the cothon as a kind of cup, in his Elegies, where he says—