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?

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.

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?

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.