But Hellanicus, in his Origins, says that beer is made also out of roots, and he writes thus:—"But they drink beer (βρύτον) made of roots, as the Thracians drink it made of barley." And Hecatæus, in the second book of his Description of the World, speaking of the Egyptians, and saying that they are great bread-eaters, adds, "They bruise barley so as to make a drink of it." And, in his Voyage round Europe, he says that "the Pæonians drink beer made of barley, and a liquor called παραβίη, made of millet and conyza. And they anoint themselves," adds he, "with oil made of milk." And this is enough to say on these topics.
68.
But in our time dear to the thyrsus-bearers
Is rosy wine, and greatest of all gods
Is Bacchus.
As Ion the Chian says, in his Elegies—
For this is pretext fit for many a song;
The great assemblies of th' united Greeks,
The feasts of kings, do from this gift proceed,
Since first the vine, with hoary bunches laden,
Push'd from beneath the ground its fertile shoots,
Clasping the poplar in its firm embrace,
And from its buds burst forth a numerous race,
ΓΡΙΦΟΙ.
Crashing, as one upon the other press'd;
But when the noise has ceased they yield their juice,
Divinest nectar, which to mortal men
Is ever the sole remedy for care,
And common cause of joy and cheerfulness.
Parent of feasts, and laughter, and the dance,
Wine shows the disposition of the good,
And strengthens all their noble qualities.
Hail! then, O Bacchus, president of feasts,
Dear to all men who love the wreathed flowers;
Give us, kind God, an age of happiness,
To drink, and play, and cherish just designs.
But Amphis, in his Philadelphi, praising the life of those who are fond of drinking, says:—
For many causes do I think our life,
The life of those who drink, a happy one;
And happier far than yours, whose wisdom all
Lies in a stern and solemn-looking brow.
For that slow prudence which is always busy
In settling small affairs, which with minuteness,
And vain solicitude, keeps hunting trifles,
Fears boldly to advance in things of weight;
But our mind, not too fond of scrutinising
Th' exact result of every trifling measure,
Is ever for prompt deeds of spirit ready.
69. And when Ulpian was about to add something to this Æmilianus said,—It is time for us, my friends, to inquire in some degree about γρῖφοι, that we may leave our cups for a little while, not indeed in the spirit of that work which is entitled the Grammatical Tragedy of Callias the Athenian: but let us first inquire what is the definition of what we call a γρῖφος . . . . And we may omit what Cleobulina of Lindus has proposed in her Epigrams; for our companion, Diotimus of Olympia, has discussed that point sufficiently; but we must consider how the comic poets have mentioned it, and what punishment those who have failed to solve it have undergone. And Laurentius said,—Clearchus the Solensian defines the word thus: "Γρῖφος," says he, "is a sportive problem, in which we are bidden to seek out, by the exertion of our intellect and powers of investigation, what is proposed to us, which has been uttered for the sake of some honour or some penalty." And in his discussion on these griphi, the same Clearchus asserts that "there are seven kinds of griphi. In the letter, when we say that there is a certain name of a fish or plant, beginning with α. And similarly, when he who proposes the griphus desires us to mention some name in which some particular letter is or is not. Such are those which are called sigma-less griphi; on which account Pindar has composed an ode on the ς, as if some griphus had been proposed to him as a subject for a lyric poem. Then griphi are said to be in the syllable, when we are desired to recite some verse which begins with the syllable βα, as with βασιλεὺς, for instance, or which ends with ναξ, as Καλλιάναξ, or some in which the syllables Λεων take the lead, as Λεωνίδης, or on the other hand close the sentence, as Θρασυλέων. They are in the name, when we utter simple or compound names of two syllables, by which some tragic figure, or on the other hand some humble one, is indicated; or some names which have no connexion with anything divine, as Κλεώνυμος, or which have some such connexion, as Διονύσιος: and this, too, whether the connexion be with one God or with more, as ῾Eρμαφρόδιτος; or whether the name begins with Jupiter, as Διοκλῆς, or with Mercury, as Ὲρμόδωρος; or whether it ends, as it perhaps may, with νῖκος. And then they who were desired to say such and such things, and could not, had to drain the cup.” And Clearchus defined the word in this way. And now you, my good friend Ulpian, may inquire what the cup to be drained is.