Get Sh*T Ready and Drink

songs and thoughts well-fit to birthdays

Anacreonta 48

“When Bacchus visits,
My worries slumber:
I dream I have Elon-wealth.

I want to sing prettily,.
But I’m stretched out with an ivy crown,
And I mock everything in my heart.

Get shit ready and let me drink.
Bring me a cup, son:
It is far better for me to lie here
Drunk instead of dead.”

ὅταν ὁ Βάκχος ἔλθῃ,
εὕδουσιν αἱ μέριμναι,
δοκῶ δ᾿ ἔχειν τὰ Κροίσου.
θέλω καλῶς ἀείδειν,
κισσοστεφὴς δὲ κεῖμαι,
πατῶ δ᾿ ἅπαντα θυμῷ.

ὅπλιζ᾿, ἐγὼ δὲ πίνω.

φέρε μοι κύπελλον, ὦ παῖ·
μεθύοντα γάρ με κεῖσθαι
πολὺ κρεῖσσον ἢ θανόντα.

Anacreonta 52a

“Why do you teach me laws
And rhetoricians’ customs?
What’s the use of so many speeches
That bring no help at all?

Teach me instead
To drink Dionysus’ subtle draught.
Teach me instead
To play with golden Aphrodite.”

τί με τοὺς νόμους διδάσκεις
καὶ ῥητόρων ἀνάγκας;
τί δέ μοι λόγων τοσούτων
τῶν μηδὲν ὠφελούντων;

μᾶλλον δίδασκε πίνειν
ἁπαλὸν πῶμα Λυαίου,
μᾶλλον δίδασκε παίζειν
μετὰ χρυσῆς Ἀφροδίτης.

Anacreonta 52b

“The hair is gray on my head.
Boy, give me water, add some wine
Make my heart numb.
Soon you will cover me, no longer alive.
You want nothing when you’re dead.”

πολιαὶ στέφουσι κάραν·
δὸς ὕδωρ, βάλ᾿ οἶνον, ὦ παῖ·
τὴν ψυχήν μου κάρωσον.
βραχὺ μὴ ζῶντα καλύπτεις.
ὁ θανὼν οὐκ ἐπιθυμεῖ.

a group of revelers from the 17th century, men and women drinking. There is a dog in the front listening to a bow play the violin
Jan Steen, “A Merry Party” 1660

Dulce et Decorum Est To Live to Drink Another Day

Herodotus, Histories 5.95

“When they were waging war and many different kinds of things were happening in the battles, then indeed among them when the Athenians were winning, the poet Alcaeus went running and fled, but the Athenians captured his armor and dedicated it in the temple of Athena at Sigeion. Alcaeus wrote a poem about this and sent it to Mytilene where he explained his suffering to his best friend Melanippos. Peirander, Kypselos’ son, made peace between the Athenians and Mytileneans after they entrusted the affair to his judgment. He resolved it so that each side would keep what they previously possessed.”

Πολεμεόντων δὲ σφέων παντοῖα καὶ ἄλλα ἐγένετο ἐν τῇσι μάχῃσι, ἐν δὲ δὴ καὶ Ἀλκαῖος ὁ ποιητὴς συμβολῆς γενομένης καὶ νικώντων Ἀθηναίων αὐτὸς μὲν φεύγων ἐκφεύγει, τὰ δέ οἱ ὅπλα ἴσχουσι Ἀθηναῖοι, καί σφεα ἀνεκρέμασαν πρὸς τὸ Ἀθήναιον τὸ ἐν Σιγείῳ. ταῦτα δὲ Ἀλκαῖος ἐν μέλεϊ ποιήσας ἐπιτιθεῖ ἐς Μυτιλήνην, ἐξαγγελλόμενος τὸ ἑωυτοῦ πάθος Μελανίππῳ ἀνδρὶ ἑταίρῳ. Μυτιληναίους δὲ καὶ Ἀθηναίους κατήλλαξε Περίανδρος ὁ Κυψέλου· τούτῳ γὰρ διαιτητῇ ἐπετράποντο· κατήλλαξε δὲ ὧδε, νέμεσθαι ἑκατέρους τὴν ἔχουσι.

Plutarch, On the Malice of Herodotus 858ab

“What does Herodotus say about what happened at [the battle between the Athenians and Mytileneans]? Instead of mentioning the excellence of Pittakos, he narrates the flight of the poet Alkaios from battle, how he dropped his weapons. By not describing great deeds and by not passing over the shameful ones, he has taken the side of those who claim that envy and joy at someone else’s misfortune comes from the same weakness.”

 τί οὖν ὁ Ἡρόδοτος, κατὰ τὸν τόπον γενόμενος τοῦτον; ἀντὶ τῆς Πιττακοῦ ἀριστείας τὴν Ἀλκαίου διηγήσατο τοῦ ποιητοῦ φυγὴν ἐκ τῆς μάχης, τὰ ὅπλα ῥίψαντος, τῷ τὰ μὲν χρηστὰ μὴ γράψαι τὰ δ᾿ αἰσχρὰ μὴ παραλιπεῖν μαρτυρήσας τοῖς ἀπὸ μιᾶς κακίας καὶ τὸν φθόνον φύεσθαι καὶ τὴν ἐπιχαιρεκακίαν λέγουσαι.

Alcaeus, Fr. 38A (P. Oxy. 1233 fr. 1 ii 8–20 + 2166(b)1)

“Drink and get drunk with me, Melanippos.
Why would you say that once you cross the great eddying
River of Acheron you will see the pure light of the sun again?
Come on, don’t hope for great things.

For even the son of Aiolos, Sisyphos used to claim
He was better than death because he knew the most of men.
Even though he was so very wise, he crossed
The eddying river Acheron twice thanks to fate
And Kronos’ son granted that he would have toil
Beneath the dark earth. So don’t hope for these things.

As long as we are young, now is the time we must
Endure whatever of these things the god soon grants us to suffer.”

πῶνε [καὶ μέθυ᾿ ὦ] Μελάνιππ᾿ ἄμ᾿ ἔμοι· τί [φαῖς †
ὄταμε[. . . .]διννάεντ᾿ † Ἀχέροντα μέγ[αν πόρον
ζάβαι[ς ἀ]ελίω κόθαρον φάος [ἄψερον
ὄψεσθ᾿; ἀλλ᾿ ἄγι μὴ μεγάλων ἐπ[ιβάλλεο·
καὶ γὰρ Σίσυφος Αἰολίδαις βασίλευς [ἔφα
ἄνδρων πλεῖστα νοησάμενος [θανάτω κρέτην·
ἀλλὰ καὶ πολύιδρις ἔων ὐπὰ κᾶρι [δὶς
δ̣ιννάεντ᾿ Ἀχέροντ᾿ ἐπέραισε, μ[έμηδε δ᾿ ὦν
αὔτῳ μόχθον ἔχην Κρονίδαις βα [σίλευς κάτω
ελαίνας χθόνος· ἀλλ᾿ ἄγι μὴ τά[δ᾿ ἐπέλπεο·
θᾶς] τ᾿ ἀβάσομεν αἴ ποτα κἄλλοτα ν [ῦν χρέων
φέρ]ην ὄττινα τῶνδε πάθην τά[χα δῷ θέος.

Image result for medieval manuscript acheron
Dante Being rowed across Acheron, 5th c, Yates Thompson MS 36, f. 6r. B.L.

Some of us can’t say this any more…

Another Reason to Be Cautious When Drinking

Hippocrates, Epidemics 5.86

“A young man who had drunk too much unmixed wine was sleeping on his back in a tent. A bright snake entered his mouth. When he felt it, and he couldn’t imagine what to do, he clamped his teeth down and bit off the snake. Then he was overcome by a severe pain and put his hands up as if he was choking and thrashed around. He had seizures and died.”

  1. Νεηνίσκος δέ τις πολὺν ἄκρητον πεπωκὼς ὕπτιος ἐκάθευδεν ἔν τινι σκηνῇ· τούτῳ ὄφις ἐς τὸ στόμα παρεισεδύετο ἀργής. καὶ δὴ ὅτε ᾔσθετο, οὐ δυνάμενος φράσασθαι, ἔβρυξε τοὺς ὀδόντας, καὶ παρέτραγε τοῦ ὄφιος, καὶ ἀλγηδόνι μεγάλῃ εἴχετο, καὶ τὰς χεῖρας προσέφερεν ὡς ἀγχόμενος, καὶ ἐρρίπτει ἑωυτόν, καὶ σπασθεὶς ἔθανεν.
Medieval Bestiary : Snake Gallery
From the Medieval Bestiary and the British Library

I’ll Come to Dinner, But Don’t Make Me Drink Too Much

Pliny, Letters 3.12, To Catilius Severus

“I will come to dinner, but I am making request beforehand: it must be quick and sparse and it should only overflow in Socratic discussions. Let this be moderate too. There will be visitors early tomorrow, people not even Cato would be allowed to reject, even though Caesar praised him as much as he criticized him. For he describes the people Cato met were flushed with embarrassment when they realized who was drunk: “you would have imagined they were caught by Cato not that Cato was caught by them!”

Is it possible to pay a better tribute to Cato than to say he was still so venerable when drunk? But our meal needs a limit for preparation and cost as well as time. We are certainly not the types of people our enemies can’t fail to blame without praising us too!

    1. Plinius Catilio Severo Suo S.

Veniam ad cenam, sed iam nunc paciscor, sit expedita sit parca, Socraticis tantum sermonibus abundet, in his quoque teneat modum. Erunt officia antelucana, in quae incidere impune ne Catoni quidem licuit, quem tamen C. Caesar ita reprehendit ut laudet. Describit enim eos, quibus obvius fuerit,

cum caput ebrii retexissent, erubuisse; deinde adicit: “Putares non ab illis Catonem, sed illos a Catone deprehensos.” Potuitne plus auctoritatis tribui Catoni, quam si ebrius quoque tam venerabilis erat? 4Nostrae tamen cenae, ut adparatus et impendii, sic temporis modus constet. Neque enim ii sumus quos vituperare ne inimici quidem possint, nisi ut simul laudent. Vale.

Mosaic depicting the vintage (from Cherchell, present-day AlgeriaRoman Africa)

Hunting, Leaping, and Drunk on Love

Anacreon, fr. 357

“Lord with whom Lust the subduer
And the dark-eyed nymphs
And royal Aphrodite play
As you roam the high mountain peaks.

I beg you:
come to me kindly
Hear my prayer made pleasing to you:

Be a good advisor to Kleoboulos,
Dionysus, that he accept
My desire.

ὦναξ, ὧι δαμάλης ῎Ερως
καὶ Νύμφαι κυανώπιδες
πορφυρῆ τ’ ᾿Αφροδίτη
συμπαίζουσιν, ἐπιστρέφεαι
δ’ ὑψηλὰς ὀρέων κορυφάς·

γουνοῦμαί σε, σὺ δ’ εὐμενὴς
ἔλθ’ ἡμίν, κεχαρισμένης
δ’ εὐχωλῆς ἐπακούειν·
Κλεοβούλωι δ’ ἀγαθὸς γένεο
σύμβουλος, τὸν ἐμόν γ’ ἔρω-
τ’, ὦ Δεόνυσε, δέχεσθαι.

fr. 358

“Again! Golden-haired Desire
Strikes me with a purple ball
Calling me out to play
With a fine-sandaled youth

But she is from well-settled
Lesbos and she carps at my hair,
Because it is white. So she stares at
Some other [hair] instead.”*

σφαίρηι δηὖτέ με πορφυρῆι
βάλλων χρυσοκόμης ῎Ερως
νήνι ποικιλοσαμβάλωι
συμπαίζειν προκαλεῖται·

ἡ δ’, ἐστὶν γὰρ ἀπ’ εὐκτίτου
Λέσβου, τὴν μὲν ἐμὴν κόμην,
λευκὴ γάρ, καταμέμφεται,
πρὸς δ’ ἄλλην τινὰ χάσκει.

*The Greek ἄλλην τινὰ may mean “some other girl” as the Loeb translation has it. But the structure of the sentence makes me think the girl is staring at different hair (not the narrator’s white hair).

fr. 359

“I long for Kleoboulos.
I am crazy for Kleoboulos.
I am staring at Kleoboulos.”

Κλεοβούλου μὲν ἔγωγ’ ἐρέω,
Κλεοβούλωι δ’ ἐπιμαίνομαι,
Κλεόβουλον δὲ διοσκέω.

 

fr. 360

“Boy with a maiden’s looks—
I am hunting you, but you don’t hear me
Because you do not know
That you are the charioteer of my soul”

ὦ παῖ παρθένιον βλέπων
δίζημαί σε, σὺ δ’ οὐ κλύεις,
οὐκ εἰδὼς ὅτι τῆς ἐμῆς
ψυχῆς ἡνιοχεύεις.

 

fr. 377

“Ah, I climbed up again and leapt
From the Leucadian Cliff into the grey wave,
Drunk with longing.”

ἀρθεὶς δηὖτ’ ἀπὸ Λευκάδος
πέτρης ἐς πολιὸν κῦμα κολυμβῶ μεθύων ἔρωτι.

 

fr. 378

“I am springing up to Olympos on light wings
Because of Desire—for [no one] wants to enjoy youth with me”

ἀναπέτομαι δὴ πρὸς ῎Ολυμπον πτερύγεσσι κούφηις
διὰ τὸν ῎Ερωτ’· οὐ γὰρ ἐμοὶ <> θέλει συνηβᾶν.

 

fr. 389

“Since you’re a friendly girl to strangers, allow me to drink because I’m thirsty”

φίλη γάρ εἰς ξείνοισιν· ἔασον δέ με διψέοντα πιεῖν.

 

Image result for ancient greek anacreon
Anacreon, Verso.

 

A Line between Careless and Pensive: More Ancient Words on Drinking

Athenaeus, Deipnosophists, 2.10-11

“This is why Bacchylides says (fr. 27):

A sweet force overcomes
The heart in the dances of the cups.
And hope for Aphrodite courses through the thoughts
All mixed up with the gifts of Dionysus.
It raises people’s thoughts to the highest points:
And suddenly: a man seems to sack city walls
And to rule over all men as king.
His homes shine with gold and ivory,
And grain-bearing ships lead home the greatest wealth
From Egypt over the shining sea—
That’s how the mind of a drinker leaps…”

Sophokles says that “drinking is a pain-reliever” and other poems add “pleasant wine, fruit of the earth’ (Il. 3.246). And the king of the poets even has his Odysseus say “whoever fills himself with wine and food may fight all day long with a full heart…” etc.

This is why Simonides says that the origin of wine and music is the same. From drinking, as well, came the discovery of comedy and tragedy in Ikarion in Attica in the season of the grape-harvest [trugês], which is why comedy was first called trug-oidia.

“He gave mortals the pain-relieving vine.
But when there is no more wine, there is no Aphrodite
Nor any other pleasure left for human beings.”

That’s what Euripides says in the Bacchae (771). Astyadamas also says

“He also showed to mortals
The vine, wine-mother, and cure for pain.
If someone fills with wine endlessly, he becomes careless.
If he drinks only a bit, he becomes deeply reflective”.

And then Antiphanes says:

“I am not too drunk to think, but just enough that
I can’t pronounce letters clearly with my mouth.”

διὸ Βακχυλίδης φησί (fr. 27)·

γλυκεῖ’ ἀνάγκα
σευομένα κυλίκων θάλπησι θυμόν·
Κύπριδος δ’ ἐλπὶς διαιθύσσει φρένας
ἀμμιγνυμένα Διονυσίοισι δώροις.
ἀνδράσι δ’ ὑψοτάτω πέμπει μερίμνας·
αὐτίκα μὲν πόλεων κρήδεμνα λύει,
πᾶσι δ’ ἀνθρώποις μοναρχήσειν δοκεῖ.
χρυσῷ δ’ ἐλέφαντί τε μαρμαίρουσιν οἶκοι·
πυροφόροι δὲ κατ’ αἰγλήεντα . . .
νῆες ἄγουσιν ἀπ’ Αἰγύπτου μέγιστον
πλοῦτον· ὣς πίνοντος ὁρμαίνει κέαρ.

Σοφοκλῆς δέ φησι (fr. 687 N)· … τὸ μεθύειν πημονῆς λυτήριον. οἱ δ’ ἄλλοι ποιηταί φασι τὸν ‘οἶνον ἐύφρονα καρπὸν ἀρούρης (Γ 246).’ καὶ ὁ τῶν ποιητῶν δὲ βασιλεὺς
τὸν ᾿Οδυσσέα παράγει λέγοντα (Τ 167)· ‘ὃς δέ κ’ ἀνὴρ / οἴνοιο κορεσσάμενος καὶ/ ἐδωδῆς πανημέριος πολεμίζῃ, /θαρσαλέον νύ οἱ ἦτορ’ καὶ τὰ ἑξῆς. ὅτι Σιμωνίδης (fr. 221) τὴν αὐτὴν ἀρχὴν τίθησιν οἴνου καὶ μουσικῆς. ἀπὸ μέθης καὶ ἡ τῆς κω-
μῳδίας καὶ ἡ τῆς τραγῳδίας εὕρεσις ἐν ᾿Ικαρίῳ τῆς ᾿Αττικῆς εὑρέθη, καὶ κατ’ αὐτὸν τὸν τῆς τρύγης καιρόν· ἀφ’ οὗ δὴ καὶ τρυγῳδία τὸ πρῶτον ἐκλήθη ἡ κωμῳδία.

τὴν παυσίλυπον ἄμπελον δοῦναι βροτοῖς.
οἴνου δὲ μηκέτ’ ὄντος οὐκ ἔστιν Κύπρις
οὐδ’ ἄλλο τερπνὸν οὐδὲν ἀνθρώποις ἔτι,

Εὐριπίδης ἐν Βάκχαις φησί (771). καὶ ᾿Αστυδάμας δέ φησι (p. 605 N)·

θνητοῖσι τὴν ἀκεσφόρον
λύπης ἔφηνεν οἰνομήτορ’ ἄμπελον. —
συνεχῶς μὲν γὰρ ἐμπιπλάμενος ἀμελὴς γίνεται
ἄνθρωπος, ὑποπίνων δὲ πάνυ φροντιστικός,

᾿Αντιφάνης φησίν (II 123 K).

οὐ μεθύω τὴν φρόνησιν, ἀλλὰ τὸ τοιοῦτον μόνον,
τὸ διορίζεσθαι βεβαίως τῷ στόματι τὰ γράμματα,

Drinking Philosophy

Hunting, Leaping, and Drunk on Love: Some Anacreon for Your Weekend

Anacreon, fr. 357

“Lord with whom Lust the subduer
And the dark-eyed nymphs
And royal Aphrodite play
As you roam the high mountain peaks.

I beg you:
come to me kindly
Hear my prayer made pleasing to you:

Be a good advisor to Kleoboulos,
Dionysus, that he accept
My desire.

ὦναξ, ὧι δαμάλης ῎Ερως
καὶ Νύμφαι κυανώπιδες
πορφυρῆ τ’ ᾿Αφροδίτη
συμπαίζουσιν, ἐπιστρέφεαι
δ’ ὑψηλὰς ὀρέων κορυφάς·

γουνοῦμαί σε, σὺ δ’ εὐμενὴς
ἔλθ’ ἡμίν, κεχαρισμένης
δ’ εὐχωλῆς ἐπακούειν·
Κλεοβούλωι δ’ ἀγαθὸς γένεο
σύμβουλος, τὸν ἐμόν γ’ ἔρω-
τ’, ὦ Δεόνυσε, δέχεσθαι.

fr. 358

“Again! Golden-haired Desire
Strikes me with a purple ball
Calling me out to play
With a fine-sandaled youth

But she is from well-settled
Lesbos and she carps at my hair,
Because it is white. So she stares at
Some other [hair] instead.”*

σφαίρηι δηὖτέ με πορφυρῆι
βάλλων χρυσοκόμης ῎Ερως
νήνι ποικιλοσαμβάλωι
συμπαίζειν προκαλεῖται·

ἡ δ’, ἐστὶν γὰρ ἀπ’ εὐκτίτου
Λέσβου, τὴν μὲν ἐμὴν κόμην,
λευκὴ γάρ, καταμέμφεται,
πρὸς δ’ ἄλλην τινὰ χάσκει.

*The Greek ἄλλην τινὰ may mean “some other girl” as the Loeb translation has it. But the structure of the sentence makes me think the girl is staring at different hair (not the narrator’s white hair).

fr. 359

“I long for Kleoboulos.
I am crazy for Kleoboulos.
I am staring at Kleoboulos.”

Κλεοβούλου μὲν ἔγωγ’ ἐρέω,
Κλεοβούλωι δ’ ἐπιμαίνομαι,
Κλεόβουλον δὲ διοσκέω.

 

fr. 360

“Boy with a maiden’s looks—
I am hunting you, but you don’t hear me
Because you do not know
That you are the charioteer of my soul”

ὦ παῖ παρθένιον βλέπων
δίζημαί σε, σὺ δ’ οὐ κλύεις,
οὐκ εἰδὼς ὅτι τῆς ἐμῆς
ψυχῆς ἡνιοχεύεις.

 

fr. 377

“Ah, I climbed up again and leapt
From the Leucadian Cliff into the grey wave,
Drunk with longing.”

ἀρθεὶς δηὖτ’ ἀπὸ Λευκάδος
πέτρης ἐς πολιὸν κῦμα κολυμβῶ μεθύων ἔρωτι.

 

fr. 378

“I am springing up to Olympos on light wings
Because of Desire—for [no one] wants to enjoy youth with me”

ἀναπέτομαι δὴ πρὸς ῎Ολυμπον πτερύγεσσι κούφηις
διὰ τὸν ῎Ερωτ’· οὐ γὰρ ἐμοὶ <> θέλει συνηβᾶν.

 

fr. 389

“Since you’re a friendly girl to strangers, allow me to drink because I’m thirsty”

φίλη γάρ εἰς ξείνοισιν· ἔασον δέ με διψέοντα πιεῖν.

 

Some Advice for Dinner Companions: Philosophize Appropriately

Macrobius, Saturnalia 16

“For, just as those who believe it a type of exercise when they dance in the middle of feasts will chase away companions who dare them to footrace or box because it is better exercise, in the same way when at the table a fool is given some space by the alacrity of his companion, it is permitted that one can philosophize at dinner but in the appropriate manner, since you temper the bowl which is mixed for happiness not just with the Nymphs but with the Muses too.”

nam sicut inter illos qui exercitii genus habent in mediis saltare conviviis, si quis ut se amplius exerceat vel ad cursum vel ad pugilatum sodales lacessiverit, quasi ineptus relegabitur ab alacritate consortii, sic apud mensam quando licet aptis philosophandum est, ut crateri liquoris ad laetitiam nati adhibeatur non modo Nympharum sed Musarum quoque admixtione temperies.

peculum humanae salvationis, London, 1485-1509; British Library, Harley MS 2838, f.45r.

Ancient Peoples Liked Beer

Pliny the Elder, Natural History 14.29

“The people of the west have their own alcohol made from soaked grain in many different ways in Gaul and Spain with many different names but with the same idea. The people of Spain have already taught us that these kinds of beverages will last even a long amount of time.

Egypt, too, has worked out a similar drink made from grain and in no corner of the world does intoxication ever take a break. They even drink this type of beverage without diluting them as one does with wine. But, by Hercules, that land used to seem to offer grains alone. Alas, the miraculous inventiveness of vice! A way has also been found to make water intoxicating!”

. Est et occidentis populis sua ebrietas e fruge madida, pluribus modis per Gallias Hispaniasque, nominibus aliis sed ratione eadem. Hispaniae iam et vetustatem ferre ea genera docuerunt. Aegyptus quoque e fruge sibi potus similis excogitavit, nullaque in parte mundi cessat ebrietas; meros quippe hauriunt tales sucos nec diluendo ut vina mitigant; at, Hercules, illic tellus fruges parare videbatur. heu, mira vitiorum sollertia! inventum est quemadmodum aquae quoque inebriarent.

 

Julian the Apostate, Epigrams 1

“Who are you and where are you from Dionysus? By the Bakhos true
I know only the son of Zeus and I do not know you.
He smells like nektar, but you smell like goat.
Did the Celts make you from grain because of their lack of grapes?
Ah, we should call you not Dionysus, but Demetrios instead.
And Bromos*** not Bromios since you are born of wheat**.”

Τίς πόθεν εἶς Διόνυσε; μὰ γὰρ τὸν ἀληθέα Βάκχον,
οὔ σ᾿ ἐπιγιγνώσκω· τὸν Διὸς οἶδα μόνον.
κεῖνος νέκταρ ὄδωδε· σὺ δὲ τράγου. ἦ ῥά σε Κελτοὶ
τῇ πενίῃ βοτρύων τεῦξαν ἀπ᾿ ἀσταχύων.
τῷ σε χρὴ καλέειν Δημήτριον, οὐ Διόνυσον,
πυρογενῆ μᾶλλον καὶ Βρόμον, οὐ Βρόμιον.

 

Aeschylus fr. 124 from Lykourgos (from Athenaeus 10.447c)

“He used to drink beer from these [heads] once he dried them
And then boast proudly about it in his man-cave.”

κἀκ τῶνδ᾿ ἔπινε βρῦτον ἰσχναίνων χρόνῳ
κἀσεμνοκόμπει τοῦτ᾿ ἐν ἀνδρείᾳ στέγῃ

The note from the Loeb attributes an understanding of this fragment to Hermann who compares it to Nonnos, Dionysiaca, 20.149–153, 166–181

Nonnos, Dion. 20.149-153

“The was a certain murderous man living there, of Ares’s line
Who was a mimic of his father’s wretched customs.
The criminal would drag faultless strangers to their doom,
That dread maniac Lykourgos, and then when he cut off
Their mortal heads with steel he hung them in his doorway…”

ἔνθα τις, ῎Αρεος αἷμα, μιαιφόνος ᾤκεεν ἀνήρ,
ἤθεσι ῥιγεδανοῖσιν ἔχων μίμημα τοκῆος,
ὀθνείους ἀθέμιστος ἀμεμφέας εἰς μόρον ἕλκων,
αἰνομανὴς Λυκόοργος· ἀποκταμένων δὲ σιδήρῳ
ἔστεφεν ἀνδρομέοισιν ἑὸν πυλεῶνα καρήνοις

Abb. 8: Jorg Prewmaister, Mendel Band I (1437), Seite 60 

Drink To Rest and Refresh the Weary Mind

Aulus Gellius 15.2

“But Plato in the first and second book of Laws did not—as was opined by a fool—praise that most shameful drunkenness which weakens and diminishes people’s minds; but he did not dismiss that kinder and a bit friendlier embrace of wine which may come under the influence of good judges and masters of banquets. For he believed that minds were renewed by proper and moderate refreshments for the purpose of carrying out the duties of sobriety and, further, that people were bit by bit made happier and rendered better prepared for pursuing their plans again.

At the same time, if there are any deep  mistakes of desire or affection with in them which a proper sense of shame usually concealed, than these could all be revealed without serious danger and in this be made readier for alteration and treatment.”

Sed enim Plato in primo et secundo De Legibus non, ut ille nebulo opinabatur, ebrietatem istam turpissimam quae labefacere et inminuere hominum mentes solet laudavit, sed hanc largiorem paulo iucundioremque vini invitationem, quae fieret sub quibusdam quasi arbitris et magistris conviviorum sobriis, non inprobavit. Nam et modicis honestisque inter bibendum remissionibus refici integrarique animos ad instauranda sobrietatis officia existumavit reddique eos sensim laetiores atque ad intentiones rursum capiendas fieri habiliores, et simul, si qui penitus in his adfectionum cupiditatumque errores inessent, quos aliquis pudor reverens concelaret, ea omnia sine gravi periculo, libertate per vinum data detegi et ad corrigendum medendumque fieri oportuniora.

Macrobius Records the same bit as Gellius above and then adds:

Macrobius 2.8.7

Plato also said this in the same passage, that we ought not to avoid practices of this sort for struggling against the violence of wine and that there is no one who has ever seemed so constant and controlled that his life would not be tested in these very dangers of mistakes and in the illicit traps of pleasure.”

atque hoc etiam Plato ibidem dicit, non defugiendas esse huiusce modi exercitationes adversum propulsandam vini violentiam, neque ullum umquam continentem prorsum aut temperantem satis fideliter visum esse cui vita non inter ipsa errorum pericula et in mediis voluptatum inlecebris explorata sit.

We can get a bit more explicit:

From Athenaeus’ Deipnosophists (1.41.16-36)

“Mnestheus of Athens also insists that the Pythia commanded the Athenians to honor Dionysus as a doctor. So Alcaeus the Mitylenaean poet says:

Wet your lungs with wine, for the dog-star is rising.
The season is rough: everything thirsts in this heat.

And elsewhere he says: “Let’s drink, for the dog star is rising.” Eupolis says that Callias is compelled to drink by Pythagoras so that “he may cleanse his lung before the dog star’s rise.” And it is not only the lung that gets dry, but the heart runs the same risk. That’s why Antiphanes says:

Tell me, why do we live?
I say that it is to drink.*
See how many trees alongside rushing streams
Drink constantly throughout the day and night
And how big and beautiful they grow.
Those that abstain
Wilt from the root up.

*A twitter correspondent has suggested that this really means “what is living, it is drinking”. This is definitely closer to the Greek idea; but I kept mine because I think it is punchier in English. Get it, punchier?

drinking

καὶ Μνησίθεος δ’ ὁ ᾿Αθηναῖος Διόνυσον ἰατρόν φησι τὴν Πυθίαν χρῆσαι τιμᾶν ᾿Αθηναίοις. φησὶ δὲ καὶ ᾿Αλκαῖος ὁ Μιτυληναῖος ποιητής (fr. 39 B4)·

τέγγε πνεύμονα οἴνῳ· τὸ γὰρ ἄστρον περιτέλλεται·
ἡ δ’ ὥρη χαλεπή· πάντα δὲ δίψαισ’ ὑπὸ καύματος.
καὶ ἀλλαχοῦ (fr. 40)·

πίνωμεν, τὸ γὰρ ἄστρον περιτέλλεται.

Εὔπολίς τε τὸν Καλλίαν φησὶν ἀναγκάζεσθαι ὑπὸ Πρωταγόρου πίνειν, ἵνα (I 297 K)·
πρὸ τοῦ κυνὸς τὸν πνεύμον’ ἔκλυτον φορῇ. ἡμῖν δ’ οὐ μόνον ὁ πνεύμων ἀπεξήρανται, κινδυνεύει δὲ καὶ ἡ καρδία. καίτοι ᾿Αντιφάνης λέγει (II 112 K)·

τὸ δὲ ζῆν, εἰπέ μοι,
τί ἐστι; τὸ πίνειν φήμ’ ἐγώ.
ὁρᾷς παρὰ ῥείθροισι χειμάρροις ὅσα
δένδρων ἀεὶ τὴν νύκτα καὶ τὴν ἡμέραν
βρέχεται, μέγεθος καὶ κάλλος οἷα γίνεται,
τὰ δ’ ἀντιτείνοντ’ [οἱονεὶ δίψαν τινὰ
ἢ ξηρασίαν ἔχοντ’] αὐτόπρεμν’ ἀπόλλυται.

And I am a fan of this one too:

Baton, the Comic Poet (fr. 3.1-11, preserved in Athenaeus Deipn. 4.163b)

“I am calling the prudent philosophers here,
Those who never allow themselves anything good,
Those who seek a thoughtful man in every walk
And in their discussions as if he were a fugitive slave.
Wretched person, why are you sober if you have money?
Why do you dishonor the gods this much?
Why do you think money is worth more than you are?
Does it have some intrinsic worth?
If you drink water, you’re useless to the city.
You hurt the farmer and the trader at the same time.
But I make them wealthier by getting drunk.”

τῶν φιλοσόφων τοὺς σώφρονας ἐνταυθοῖ καλῶ,
τοὺς ἀγαθὸν αὑτοῖς οὐ διδόντας οὐδὲ ἕν,
τοὺς τὸν φρόνιμον ζητοῦντας ἐν τοῖς περιπάτοις
καὶ ταῖς διατριβαῖς ὥσπερ ἀποδεδρακότα.
ἄνθρωπ’ ἀλάστωρ, διὰ τί συμβολὰς ἔχων
νήφεις; τί τηλικοῦτον ἀδικεῖς τοὺς θεούς;
τί τἀργύριον, ἄνθρωπε, τιμιώτερον
σαυτοῦ τέθεικας ἢ πέφυκε τῇ φύσει;
ἀλυσιτελὴς εἶ τῇ πόλει πίνων ὕδωρ·
τὸν γὰρ γεωργὸν καὶ τὸν ἔμπορον κακοῖς.
ἐγὼ δὲ τὰς προσόδους μεθύων καλὰς ποιῶ.