σπονδάς...νομιζόμενα. Plato spares us the details of the ritual proper to such occasions. From other sources we may gather that it included (1) a libation of unmixed wine to ἀγαθὸς δαίμων (Ar. Eq. 105, etc.); (2) the clearing, or removal, of the tables (Xen. Symp. II. 1); (3) the fetching, by the παῖδες, of a second supply of water for the hands (Ar. Vesp. 1217 etc.); (4) the distribution of wreaths among the guests (Theogn. 1001, Ar. Acharn. 1145); (5) the pouring out of three libations, viz. a to Zeus Olympios and the Olympian gods, b to the Heroes, and c to Zeus Soter (Schol. ad Phileb. 66 D; Aesch. Suppl. 27, etc.); (6) the singing of a Te Deum (ᾁδειν τὸν θεόν, παιανίζειν Xen. Symp. II. 1, Alcman fr. 24 B, etc.): see Hug's exhaustive note. Rückert wrongly makes τἆλλα τὰ νομιζόμενα depend on ᾁσαντας: supply (as Reynders) ποιησαμένους. For καὶ τἆλλα, cp. (with Vahlen) Euthyd. 294 C, Rep. 400 D: for τὰ νομιζόμενα, quae moris sunt, cp. II. Alc. 151 B. τίνα τρόπον ῥᾷστα. Schol. ῥᾷστα: τὸ ἥδιστα ἐνταῦθα σημαίνει. Cp. Od. IV. 565 τῇ περ (sc. in Elysium) ῥηίστη βιοτή: and the combination ῥᾷστα καὶ ἥδιστα, Xen. Mem. II. 1. 9. (See also Vahlen Op. Acad. II. 212 ff. ad Phaedo 81 C). πάνυ χαλεπῶς ἔχω. The notion is “I was roughly handled in my bout with the wine-god yesterday”: cp. Theaet. 142 B χαλεπῶς ἔχει ὑπὸ τραυμάτων τινῶν.
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