XXXIX. (160) And why do I mention these things? In order to show that the men of the present day do not use wine now as the ancients did. For now they drink eagerly without once taking breath, till the body and soul are both wholly relaxed, and they keep on bidding their cup-bearers to bring more wine, and are angry with them if they delay while they are cooling what is called by them the hot drink; and in a vile imitation of the gymnastic contests, they institute a contest among their fellow revellers as to who can drink most wine, in which they do many glorious things to one another, biting one another’s ears and noses, and the tips of the fingers of their hands, and any other parts of the body they can get at. (161) Now, these are the contests of revelry while in youth and vigour, and, as one may say, in its prime; but the others are the deeds of that ancient and more old-fashioned sort. For the men of old time began every good action with perfect sacrifices, thinking that in that way the result would be most favourable to them; and even if the occasion required especial promptitude in action, still they did not begin till they had offered prayers and sacrifices. But in all cases waited, thinking that haste was not in every case better than slowness. For speed, which is not accompanied with forethought, is injurious, but slowness, when founded on good hope, is advantageous. (162) Knowing, therefore, that the use and enjoyment of wine require much care, they did not drink unmixed wine either in great quantities or at all times, but only in moderation and on fitting occasions. For first, of all, they offered up prayers and instituted sacrifices, and then, having propitiated the deity, and having purified their bodies and souls, the former with baths, and the latter with the waters of laws and of right instruction, they then turned their cheerful and rejoicing countenances to more luxurious food, very often not returning home but, walking about in the temples in which they sacrificed, in order that, by keeping in mind their sacrifices, and having a due respect for the place, they might enjoy what should be really a most sacred feast, doing no wrong either in word or deed. (163) And this, indeed, is what they say the word methyein, to be drunk, derives its name from; because, meta to thyein (after sacrificing) it was the custom of the men of old to drink great quantities of wine. And to whom could the manner of using unmixed wine described above be more appropriate than to wise men to whom the work to be done before drinking, namely, sacrificing, is so appropriate? (164) For one may almost say that no bad man can really perform sacrifices, not even if he were to bring the altar ten thousand oxen every day without intermission; for his most important and indispensable offering, namely his mind, is polluted. And it is impious for polluted things to come near to the altar. (165) This, now, is the second point of view in which this question may be regarded, by which we have shown that it is not inconsistent with the character of the wise man to get drunk.
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