“Eumakhos the Neopolitan in the second book of his Histories Concerning Hannibal, records that Hieronymos, the tyrant of Syracuse, made one of the prostitutes from a brothel by the name of Peitho his wife and received her as queen.”
Athenaeus, Deipnosophists Book 2 36a-d (=Adesp. com. fr. 101 and Eubulus fr. 93)
Mnêsitheos used to say, “the gods taught mortals
About wine because it is the greatest good
For those who use it correctly, and the opposite for those who don’t.
It gives sustenance to those who use it well,
Strength to their minds and their bodies.
It is also extremely useful for medicine,
Since it is mixed in with other drugs
And provides relief to those who have been wounded.
It also helps in daily gatherings it brings joy
To those who mix it and drink it wisely.
But to those who are excessive it brings outrage.
If you mix it evenly with water, it makes you crazy.
Unmixed, it paralyzes bodies.
“For this reason, Dionysus is called a doctor everywhere. The Pythia told some people to call Dionysus the “Healer”. Euboulos (fr. 93) has Dionysus saying this:
“I prescribe only three bowls of wine
For people of good sense. One is for health,
to drink first. The second is for
Sex and pleasure, and the third is for sleep—
Those who are wise drain that bowl and then
Go home. The fourth isn’t mine any more,
But it belongs to Hubris. And a fifth bowl leads to shouting;
A sixth bowl to street-parties; a seventh for brawls;
An eighth’s for getting arrested; the ninth makes dark bile.
And the tenth is madness to make you hurl […]
A lot of wine poured into a little bottle
Easily throws drunks down on their asses.”
“Women know everything, even how Zeus married Hera.”
Homer has, “They traveled together to bed, avoiding their parents’ notice”. Aristokles in his work “On the Cults of Hermione”, provides something of an odd tale about the marriage of Zeus and Hera. For, as the story goes, Zeus was planning on having sex with Hera when he noticed that she was separated from the other gods. Because he did not want to be obvious and did not want to be seen by her, he changed his appearance into a cuckoo and was waiting on a mountain which was first called Thornax but is now just called Cuckoo.
Zeus made a terrible storm on that day and when Hera was going toward the mountain alone, she stopped at the very place where there is currently a temple to Hera Teleia. The cuckoo, flew down and sat on her lap when he saw her, shivering and freezing because of the weather. Hera saw the bird and pitied him and covered him with her cloak. Then Zeus suddenly transformed his appearance and grabbed a hold of Hera. Because she was refusing him due to their mother, he promised that he would marry her.
Among the Argives, who honor the goddess the most of all the Greeks, the cult image of Hera sits in the temple on a throne holding a scepter in one hand on which a cuckoo is seated.”
Pausanias (2.17.4) describes a statue in a temple to Hera outside of Corinth:
“The statue of Hera—extraordinarily huge—sits on a throne made of gold and ivory, a work of Polykleitos. She has a crown embossed with Graces and the Seasons and carries in one hand a pomegranate fruit and in the other a scepter. I must pass over the reason for the pomegranate, since the tale is protected by sacred rite. But people say that the cuckoo bird sitting on the scepter is Zeus: because he was in love with Hera when she was a maiden and turned himself into this bird which she hunted to have as a pet. I record this story as much as the others of the gods which I offer incredulously—but I record them still.”
“Many would probably be amazed if they learned that the Palladion, reportedly heaven sent, which Diomedes and Odusseus are said to have taken from Troy and then gave to Demophon, was made of Pelops’s bones, just as the Olympion was made from various bones of an Indian animal. I rely on Dionysus for this, who reports it in the fifth book of his Cycle.”
“Chares the Mytilenaian claims that when Alexander found the most beautiful apples in the land of Babylon, he had his ships filled with them and put on an “apple war” from the ships that was a great delight to see.”
“Alexander, after he arrived at Troy and looked upon the tomb of Achilles, said as he stood there: “Achilles, you obtained the magnificent herald, Homer, because you were so great.” Anaximenes, who was nearby, responded, “King, I too will make you famous”. And Alexander responded, “By the gods, I would prefer to be Homer’s Thersites instead of an Achilles for you.”
“The people of the west have their own alcohol made from soaked grain in many different ways in Gaul and Spain with many different names but with the same idea. The people of Spain have already taught us that these kinds of beverages will last even a long amount of time.
Egypt, too, has worked out a similar drink made from grain and in no corner of the world does intoxication ever take a break. They even drink this type of beverage without diluting them as one does with wine. But, by Hercules, that land used to seem to offer grains alone. Alas, the miraculous inventiveness of vice! A way has also been found to make water intoxicating!”
. Est et occidentis populis sua ebrietas e fruge madida, pluribus modis per Gallias Hispaniasque, nominibus aliis sed ratione eadem. Hispaniae iam et vetustatem ferre ea genera docuerunt. Aegyptus quoque e fruge sibi potus similis excogitavit, nullaque in parte mundi cessat ebrietas; meros quippe hauriunt tales sucos nec diluendo ut vina mitigant; at, Hercules, illic tellus fruges parare videbatur. heu, mira vitiorum sollertia! inventum est quemadmodum aquae quoque inebriarent.
Julian the Apostate, Epigrams 1
“Who are you and where are you from Dionysus? By the Bakhos true
I know only the son of Zeus and I do not know you.
He smells like nektar, but you smell like goat.
Did the Celts make you from grain because of their lack of grapes?
Ah, we should call you not Dionysus, but Demetrios instead.
And Bromos*** not Bromios since you are born of wheat**.”
The note from the Loeb attributes an understanding of this fragment to Hermann who compares it to Nonnos, Dionysiaca, 20.149–153, 166–181
Nonnos, Dion. 20.149-153
“The was a certain murderous man living there, of Ares’s line
Who was a mimic of his father’s wretched customs.
The criminal would drag faultless strangers to their doom,
That dread maniac Lykourgos, and then when he cut off
Their mortal heads with steel he hung them in his doorway…”
“Marcus Cato is reported to have criticized Aulus Albinus rightly and efficiently. Albinus wrote a Roman history in the Greek language during the consulship of Lucius Lucullus [151 BCE].
In the introduction to his history he wrote something of the following sentiment: no one ought to seek to fault him if anything presented in the book was inaccurate or written inelegantly; “For”, he writes “I am a Roman man born in Latium and the Greek language is most foreign to me.”
For this, then, he sought a favor, freedom from a poor evaluation, if he made any mistake. When Marcus Cato read this, he said “Aulus, you are certainly no minor dilettante, since you prefer to apologize for a mistake rather than avoiding it. We ought to seek forgiveness when we have made a mistake accidentally or have wronged someone without choice. But tell me—who compelled you to do this thing you’re doing, the thing you ask to be forgiven before you do it?” This story is recorded in the thirteenth book of Cornelius Nepos’ On Illustrious Men.”
Iuste venusteque admodum reprehendisse dicitur Aulum Albinum M. Cato. 2 Albinus, qui cum L. Lucullo consul fuit, res Romanas oratione Graeca scriptitavit. 3 In eius historiae principio scriptum est ad hanc sententiam: neminem suscensere sibi convenire, si quid in his libris parum composite aut minus eleganter scriptum foret; “nam sum” inquit “homo Romanus natus in Latio, Graeca oratio a nobis alienissima est”, ideoque veniam gratiamque malae existimationis, si quid esset erratum, postulavit. 4 Ea cum legisset M. Cato: “Ne tu,” inquit “Aule, nimium nugator es, cum maluisti culpam deprecari, quam culpa vacare. Nam petere veniam solemus, aut cum inprudentes erravimus aut cum compulsi peccavimus. Tibi,” inquit “oro te, quis perpulit, ut id committeres, quod, Priusquam faceres, peteres, ut ignosceretur?” 5 Scriptum hoc est in libro Corneli Nepotis de inlustribus viris XIII.