of his first victory at the theater contest of the 416 BC Dionysia. According to Plato's account, the celebration was upstaged by the unexpected entrance of the toast of the town, the young Alcibiades, dropping in drunken and nearly naked, having just left another symposium. The men at the symposium would discuss a multitude of topics—often philosophical, such as love and the differences between genders. Drinking A symposium would be overseen by a "symposiarch" who would decide how strong the wine for the evening would be, depending on whether serious discussions or sensual indulgence were in the offing. The Greeks and Romans customarily served their wine mixed with water, as the drinking of pure wine was considered a habit of uncivilized peoples. However, there were major differences between the Roman and Greek symposia. A Roman symposium (convivium) served wine before, with and after food, and women were allowed to join. In a Greek symposium, wine was only drunk after dinner, and women were not allowed to attend. The wine was drawn from a krater, a large jar designed to be carried by two men, and served from pitchers (oenochoe). Determined by the Master of Ceremonies, the wine was diluted to a specific strength and was then mixed. Slave boys would manage the krater, and transfer the wine into pitchers. They then attended to each man in the symposium with the pitchers and filled their cups with wine. Certain formalities were observed, most important among which were libations, the pouring of a small amount of wine in honour of various deities or the mourned dead. In a fragment from his c. 375 BC play Semele or Dionysus, Eubulus has the god of wine Dionysos describe proper and improper drinking: For sensible men I prepare only three kraters: one for health (which they drink first), the second for love and pleasure, and the third for sleep. After the third one is drained, wise men go home. The fourth krater is not mine any more – it belongs to bad behaviour; the fifth is for shouting; the sixth is for rudeness and insults; the seventh is for fights; the eighth is for breaking the furniture; the ninth is for depression; the tenth is for madness and unconsciousness. In keeping with the Greek virtue of moderation, the symposiarch should have prevented festivities from getting out of hand, but Greek literature and art often indicate