“The best measure of Bacchus is not too much
Nor too little
For this he is the cause of pain or madness.
He is happy to be mixed fourth with three Nymphs—
Then he is most prepared for the bedroom.
But if he puffs too much, he turns away from loves
And dips into sleep, the next-door neighbor of death.”
“This is the reason why the most divine Plato rightly legislated in his second book of Laws that boys should not taste wine at all until they are 18 years old. For it is not right to heat fire with fire! It is permissible to taste a limited amount of wine up to thirty, but a young man should completely refrain from being drunk or drinking a lot.
When a man is forty years old he can pray to the rest of gods in the common mess and then may appeal to Dionysus and the rites of the elders and the games they have. Wine is the drug which Dionysus granted to humans as a companion for harsher old age, so we might recover ourselves and forget our despair.”
“Every person who is orderly and proper, I believe, should take precautions against being drunk. For, while anger is insanity’s neighbor, according to some, drunkenness is his roommate. To put it differently, drunkenness is insanity but shorter-lived, but greater to blame, because there is some choice in the matter. And there is nothing which convicts being drunk as much as a lack of control and limit to speech. For, as the poet says, wine ‘makes a man sing, even if he is really wise and makes him laugh lightly and dance.’
And why is this very terrible? A song, a laugh, and a dance? None of these is so bad> But then ‘he lets out some word which would have been better unsaid.’ Now that is terrible and dangerous.”
“Where in the world is Crassus? Did he slink back to Alexandria because he was tired of his home? Is he cleaning his walls? Or, more likely, is the drunk suffering from a hangover?”
Crassus ipse ubi gentium est? An Alexandriam taedio domus remeavit? An parietes suos detergit? An, quod verius est, ex crapula helluo attemptatur?
From the Suda:
“Kraipalê: The pounding that comes from drinking too much wine. We also have the participle “carousing” which is when someone acts poorly because of drinking, or just being drunk. It derives from the word “head” (kara) and “pound” (pallein). Or, it could also come from screwing up (sphallesthai) timely matters (kairiôn)
Kraipalôdês: “Prone to drunkenness”: The ancients knew well the weaknesses of the spirit, weather it was a person who was prone to excessive drinking or a love-seeker who has his brain in his genitals.”
“Those who are suffering bodily from drinking and being hungover can find relief from sleeping immediately, warmed with a cover. On the next day, they can be restored with a bath, a massage, and whatever food does not cause agitation but restores the warmth dispelled and lost from the body by wine.”
“Wine (being of a wet nature) stretches those who are slow and makes them quick, but it tends to restrain those who are quick already. On that account, some who are melancholic by nature become entirely dissipated in drunken stupors (kraipalais). Just as a bath can make those who are all bound up and stiff more readily able to move, so does it check those who are already movable and loose, so too does wine, which is like a bath for your innards, accomplish this same thing.
Why then does cabbage prevent drunkenness (kraipale)? Either because it has a sweet and purgative juice (and for this reason doctors use it to clean out the intestines), even though it is itself of a cold nature. Here is a proof: doctors use it against exceptionally bad cases of diarrhea, after preparing it by cooking it, removing the fiber, and freezing it. It happens in the case of those suffering from the effects of drunkenness (kraipalonton) that the cabbage juice draws the wet elements, which are full of wine and still undigested, down to their stomachs, while the body chills the rest which remains in the upper part of the stomach. Once it has been chilled, the rest of the moist element can be drawn into the bladder. Thus, when each of the wet elements has been separated through the body and chilled, people are likely to be relieved of their drunkenness (akraipaloi). For wine is wet and warm.”
“This misery and fear have easily relieved me of my hangover.”
miseria haec et metus crapulam facile excusserunt
If you have read this far, you’re probably not that hungover
Plautus, Rudens 585-590
“But why am I standing here, a sweating fool?
Maybe I should leave here for Venus’ temple to sleep off this hangover
I got because I drank more than I intended?
Neptune soaked us with the sea as if we were Greek wines
And he hoped to relieve us with salty-beverages.
Shit. What good are words?”
sed quid ego hic asto infelix uuidus?
quin abeo huc in Veneris fanum, ut edormiscam hanc crapulam,
quam potaui praeter animi quam lubuit sententiam?
quasi uinis Graecis Neptunus nobis suffudit mare,
itaque aluom prodi sperauit nobis salsis poculis;
quid opust uerbis?
Plautus, Stichus 226-230
“I am selling Greek moisturizers
And other ointments, hangover-cures
Little jokes, blandishments
And a sycophant’s confabulations.
I’ve got a rusting strigil, a reddish flask,
And a hollowed out follower to hide your trash in.”
uel unctiones Graecas sudatorias
uendo uel alias malacas, crapularias;
ac periuratiunculas parasiticas;
robiginosam strigilim, ampullam rubidam,
parasitum inanem quo recondas reliquias.
“Wine, I praise you for some things and blame you for others
I can’t ever manage to hate you or love you completely.
You are bad and good. What person with a measure of wisdom
Would be able to blame you or praise you?”
“The person who sends rather weighty gifts causes no less grief than the one who throws the ball too hard to his teammate or offers a big cup to his fellow drinker in toast. For the latter seems to toast not for pleasure but for getting drunk. Just as in wise drinking parties we see that the wine is mixed with a little pure alcohol and a lot of water, so too are gifts mixed best with a lot of thought and a little expenditure.
For who should we say gets the benefit from expensive gifts? Is it the poor? They are not capable of giving them. The rich? They don’t need to get them. In addition, it is not possible to constantly give expensive gifts—there will be a failure of resources if someone should often send out immense gifts. It is possible, however, to give small gifts endlessly and without regret—since someone owes only small thanks to the one who gave a small gift.”