482

Eupolis

fr. 305 K.-A. (283 K.)
άλλ’, ώ φίλε Ζεΰ, κατάχυτλον την ρΐν’ έχεις
έχεις Poll. : έχει Fritzsche
But, dear Zeus, you’ve got a katachytlos nose!
Poll. 10.63
και μέντοι τών έν αύτώ τώ βαλανείω σκευών ονόματα άσάμινθος, πύελος, κρουνός,
άρύταινα, άρύβαλλος, κατάχυτλον ... Εύπόλιδος δ’ έν Χρυσω γένει--
And in fact the names of the vessels used in a bathhouse are a bathtub, a tub, a font, a
ladle, an oil-flask, a katachytlon ... And Eupolis in Chrysoun genos:-
Meter lambic trimeter.
Discussion Meineke 18391.144, 11.541—2; Fritzsche 1857/58. 6; Edmonds 1957.
413; Sarati 1996. 109-10
Citation context From a brief catalogue of equipment used in a bathhouse
located within the larger discussion of σκεύη (cf. fr. 307 n.) of all sorts that
makes up Book 10 of Pollux. Fr. 272 follows (as evidence for the word πύελος,
“tub”). Hsch. κ 1526 κατάχυτλον· τό βαλανευτικόν σκαφίον (“katachytlon: a
bowl used in a bathhouse”) and Phot, κ 400 κατάχυτλον· σκεύος τι (“katachyt-
lon: a piece of equipment”) are likely to be traced to the same original source.
Text Fritzsche’s έχει is possible but unnecessary.
Interpretation Probably not a compliment, although it is unclear whether
the reference is to the shape of the addressee’s nose or the fact that something
(mucus? blood?) is running out of it (both suggestions offered by Meineke).
Contrast the superficially similar Philetaer. fr. 5.1 ώς τακερόν, ώ Ζεΰ, και
μαλακόν τό βλέμμ’ έχει (“Zeus, what a tender, soft look she has!”).
Nothing in the fragment itself suggests a reference to a bathhouse. But
κατάχλυτος is a sufficiently rare word—attested outside of the lexicographers
only at Pherecr. fr. 113.19 (quoted below)—to suggest that the common source
of Pollux, Hesychius and Photius may have imported the idea from the now-
lost original context in Eupolis.
ώ φίλε Ζεΰ might be direct address of the god, sc. as a character in the
play, as at Thgn. 373 Ζεΰ φίλε; adesp. com. fr. 1000.28 Ζεΰ φίλ’; carm. pop. PMG
854.1-2, ώ φίλε / Ζεΰ; cf. ώ φίλ’ Ερμή at Ar. Nu. 1478; Pax 416, 718 (addressed
in the first case to a herm onstage, in the latter two cases to the god himself).