“Men who drink a lot of wine are rather sluggish at intercourse and they ejaculate semen not at all strong or good for fertilization; instead their attempts at sex with women are cursory and incomplete because of the weakness and frigidity of their seed.
Indeed, however much men suffer because of the cold occurs to them when they are drunk: tremors, heaviness, paleness, sudden jumps in the limbs, senseless speech, a lack of feeling in the joints and extremities. For most men, being drunk results in paralysis, whenever the wine totally expels and defeats the heat.”
“Skilled men recognized gold and silver in fire
But wine exposes a man’s mind
Even when he is wise should he drink beyond the limit,
[wine] makes shameful even one who used to be wise.”
“Curved, well-turned, with a single ear on a long neck,
Slim-throated, speaking through lips close-kept,
You happy server of Bacchus, the Muses, and Aphrodite,
Our party’s delightful mistress, laughing sweetly.
Why are you drunk when I’m sober, but when I’m trashed,
You’re sober? You break the rules of the drinker’s pact.”
“The proverb is ‘wine and truth’, used for those who speak the truth while drunk. It comes from the beginning of Alkaios’ song: ‘wine, dear child, and truth.’ “
“Wine without children”: there are two proverbs, one is wine and truth and the other is “wine and true children”. This is applied to those who are being direct and telling the truth. The Interpretation of Dreams from Nikêphoros the Patriarch: “wine, when emptied from containers, stops grief. Bad wine accentuates much pain. Expect terrible battles if you take part in wine.”
“Wine and True Children”: This proverb is applied to people who are being direct and speaking the truth. Euandros says that among the Persians they don’t interrogate people using torture but instead while they are drunk.”
“Curved, well-turned, with a single ear on a long neck,
Slim-throated, speaking through lips close-kept,
You happy server of Bacchus, the Muses, and Aphrodite,
Our party’s delightful mistress, laughing sweetly.
Why are you drunk when I’m sober, but when I’m trashed,
You’re sober? You break the rules of the drinker’s pact.”
From the fragmentary Anacreonta (imitations of Anacreon once thought to be real), we have another mention of Thebes and Troy together:
Anacreonta, fr. 26
“You narrate the events of Thebes;
he tells Trojan tales;
but I tell my conquests.
No horse has destroyed me,
nor foot soldier, nor ships,
nor will any other new army
hurl me from my eyes.”
This complaint is a generic and contextual one: the narrator doesn’t want a mixing of the themes of war with his own, which are love, drinking and the feast. Another fragment of Anacreon makes this clear:
Anacreon fr. 2
“I don’t love the man who while drinking next to a full cup
Talks about conflicts and lamentable war.
But whoever mixes the shining gifts of Aphrodite and the Muses
Let him keep in mind loving, good cheer.”
Such prescriptions against certain content in sympotic entertainment can be serious too. Xenophanes makes similar points, but with a less playful tone:
This is a krater for mixing wine. it has a war scene on it.
Xenophanes, fr. B1 13-24
“First, it is right for merry men to praise the god
with righteous tales and cleansing words
after they have poured libations and prayed to be able to do
what is right: in fact, these things are easier to do,
instead of sacrilege. It is right as well to drink as much as you can
and still go home without help, unless you are very old.
It is right to praise a man who shares noble ideas when drinking
so that we remember and work towards excellence. It is not right to narrate the wars of Titans or Giants nor again of Centaurs, the fantasies of our forebears, Nor of destructive strife. There is nothing useful in these tales.
It is right always to keep in mind good thoughts of the gods.”
“Curved, well-turned, with a single ear on a long neck,
Slim-throated, speaking through lips close-kept,
You happy server of Bacchus, the Muses, and Aphrodite,
Our party’s delightful mistress, laughing sweetly.
Why are you drunk when I’m sober, but when I’m trashed,
You’re sober? You break the rules of the drinker’s pact.”
Athenaeus, Deipnosophists Book 2 36a-d (=Adesp. com. fr. 101 and Eubulus fr. 93)
Mnêsitheos used to say, “the gods taught mortals
About wine because it is the greatest good
For those who use it correctly, and the opposite for those who don’t.
It gives sustenance to those who use it well,
Strength to their minds and their bodies.
It is also extremely useful for medicine,
Since it is mixed in with other drugs
And provides relief to those who have been wounded.
It also helps in daily gatherings it brings joy
To those who mix it and drink it wisely.
But to those who are excessive it brings outrage.
If you mix it evenly with water, it makes you crazy.
Unmixed, it paralyzes bodies.
“For this reason, Dionysus is called a doctor everywhere. The Pythia told some people to call Dionysus the “Healer”. Euboulos (fr. 93) has Dionysus saying this:
“I prescribe only three bowls of wine
For people of good sense. One is for health,
to drink first. The second is for
Sex and pleasure, and the third is for sleep—
Those who are wise drain that bowl and then
Go home. The fourth isn’t mine any more,
But it belongs to Hubris. And a fifth bowl leads to shouting;
A sixth bowl to street-parties; a seventh for brawls;
An eighth’s for getting arrested; the ninth makes dark bile.
And the tenth is madness to make you hurl […]
A lot of wine poured into a little bottle
Easily throws drunks down on their asses.”
Also, this is a possibility. Look, three drinks! (true story: a friend once ‘invented’ a drinking game which entailed a shot every time the chorus repeated. Not. A. Good. Idea.)
“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.”
