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There was also another kind of way of playing at the cottabus, in the feasts which lasted all night, which is mentioned by Callippus in his Festival lasting all Night, where he says—
And he who keeps awake all night shall have
A cheesecake for his prize of victory,
And kiss whoe'er he pleases of the girls
Who are at hand.
There were also sweetmeats at these nocturnal festivals, in which the men continued awake an extraordinary time dancing. And these sweetmeats used to be called at that time χαρίσιοι, from the joy (χαρὰ) of those who received them. And Eubulus, in his Ancylion, mentions them, speaking as follows—
For he has long been cooking prizes for
The victors in the cottabus.
And presently afterwards he says—
I then sprang out to cook the χαρ́σιος.
But that kisses were also given as the prize Eubulus tells us in a subsequent passage—
Come now, ye women, come and dance all night,
This is the tenth day since my son was born;
And I will give three fillets for the prize,
And five fine apples, and nine kisses too.
But that the cottabus was a sport to which the Sicilians were greatly addicted is plain from the fact that they had rooms built adapted to the game; which Dicæarchus, in his treatise on Alcæus, states to have been the case. So that it was not without reason that Callimachus affixed the epithet of Sicilian to λάταξ. And Dionysius, who was surnamed the Brazen, mentions both the λάταγες and the κότταβοι in his Elegies, where he says—
Here we, unhappy in our loves, establish
This third addition to the games of Bacchus,
[p. 1068] That the glad cottabus shall now be play'd
In honour of you, a most noble quintain—
All you who here are present twine your hands,
Holding the ball-shaped portion of your cups,
And, ere you let it go, let your eyes scan
The heaven that bends above you; watching well
How great a space your λάταγες may cover.

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