Commentaria in Esther
8. Neither was there any one to compel them to drink that were not willing.—For it is the part not of a friend but of an enemy and foe to compel one to drink, even beyond and against nature, which no beast does. Xenophon, book VIII of the Cyropaedia, says that among the ancient Persians it was provided by law that no amphorae should be brought to banquets; because they thought that bodies and minds alike were less weakened if one did not drink too much. Now that these are not brought in remains true, but they drink so much that they do not bring them in, but are themselves carried out buried in wine, because they cannot stand upright and walk out. So even today among some the old temperance has turned into more than swinish gluttony. See Feuardentius here. The Salic law, according to B. Rhenanus, book II of the Rerum Germanicarum, was: “Let no fellow soldier invite his comrade, or anyone else, to drink.” For he who compels is a tyrant. Tyrannical indeed is that saying which Tully cites from the drinking-rules of the Greeks, Tusculans V: “Either drink or be gone.” A tyrant was Alexander the Great, who, “boldly pledging with unmixed wine, forced others also,” says Athenaeus, book II. A tyrant was the Emperor Heliogabalus, who, as Lampridius says: “often after dinner summoned the city prefect to drink, with the praetorian prefects also invited, so that, if they refused, the masters of ceremony compelled them.” Certainly one set over a banquet, when he forced the guests to drink, was the next day the accused in a court of law. For to compel is to take away the guest’s liberty, to use force, to corrupt nature, to injure health, so that they seem to immolate and sacrifice their stomachs and minds not to God but to Bacchus. Wisely Anacharsis in Laertius, assigning four cups or draughts, distinguishes them thus. The first, he says, that is drunk serves to quench thirst, the second for cheerfulness, the third for pleasure, the fourth for madness. Furthermore St. Augustine and Ambrose gravely reprove those who force guests to drink to one’s health.
Is it not madness to drink to another’s health in such a way as to injure and destroy one’s own? Are they not rowers of cups and gluttons, who ballast their belly with feasts and wine like swine, nay, worse than swine? For a pig, however greedy, eats no more than to satisfy hunger, drinks no more than to satisfy thirst; nor does it allow itself to be driven by any clubs or swords to do so.
Appointing over every table one of his nobles, that every man might take what he would.—Among these princes was Zorobabel, son of Salathiel, son of Jechonias king of Juda, who with his fellow Hebrews, guards of the king’s body, was among the innermost courtiers of Darius, and after the banquet, disputing with them on what is strongest, carried off the palm. For when the first said, “Wine is strong,” the second, “The king is stronger,” the third, Zorobabel, said: “Women are stronger, but above all things truth overcomes.” Whereupon Darius, assenting, said to him: “Ask what thou wilt, and I will give it thee.” Then Zorobabel: “Remember,” he said, “thy vow which thou didst vow to build Jerusalem in the day in which thou didst receive the kingdom, and to send back all the vessels that were taken out of Jerusalem. And thou didst vow to build the temple which the Edomites burnt, when Judea was laid waste by the Chaldeans. This is what I ask, that thou fulfil the vow which thou didst vow to the King of heaven from thy own mouth.” Wherefore Darius, having kissed him, fulfilled the vow, and rebuilt the temple, and sent back the vessels with gifts to Jerusalem, as is told at length in III Esdras, chapters iii and iv.
Allegorically, this banquet of Ahasuerus was literally a vain snare of vain pleasure and glory, but mystically a great image of the Holy Eucharist. For first Ahasuerus the king and monarch represents Christ, and as St. Augustine says, sermon 234 On the Time: “Through a hostile friendship, men are not ashamed to compel others to take more drink than is fitting.
He who forces another to make himself drunk by drinking more than is needed would do him less harm if he wounded his flesh with a sword than if he killed his soul by drunkenness. A contest is waged by a fixed law of drinking; whoever can win, a false excuse is raised; a powerful person has compelled me to drink more.” And he exhorts them not to comply, but rather to become martyrs, and warns them not to drink in the names of men, Angels, or the other saints.
Hear St. Ambrose, book On Elias and Fasting, chapter xvii: “Why should I speak of the adjurations of the powerful? why of the oaths, which they think it a crime to violate? Let us drink, they say, for the health of the Emperor; and he who has not drunk is guilty of lack of devotion: for he seems not to love the Emperor who has not drunk for his safety. O pious obedience of devotion! Let us drink for the safety of the armies, for the valour of the counts, for that of the sons.” And they judge that these vows pertain to God, like those who carry cups to the tombs of the martyrs and drink there till evening, and do not believe they can be heard otherwise. O folly of men, who think drunkenness a sacrifice! who think that those are pleased by drunkenness who have learned to bear their passions by fasting! Christ, the King of kings and Lord of lords, is represented. Hence “Ahasuerus” in Hebrew and Chaldee is the same as great head, great king and prince. Lyranus adds: “Ahasuerus is interpreted blessed; but Christ is not only blessed, but the blessedness of the saints.” The interlinear Gloss says: “Ahasuerus shows the Lord Christ by name and dignity; for it is interpreted door. But Christ says: I am the door; by me, if any man enter in, he shall be saved.” Second, Ahasuerus celebrated this banquet in his royal Susa, a word which in Hebrew signifies lily, the symbol of purity and virginity. So Christ in Susa, that is, in the Church, which flourishes with the lilies of the chaste and of virgins, instituted the Eucharist, which therefore is to be received most purely by the chaste and those clean of every stain; and so received, it greatly increases purity and chastity. For it is itself “the corn of the elect, and wine springing forth virgins,” Zach. ix, 17. Hence the Church, not drunk but sober with this wine, rejoices and exults, and says: “I will go into the place of the wonderful tabernacle, even to the house of God, with the voice of joy and praise, the noise of one feasting,” Psalm xli, 5. “And let the just feast, and rejoice before God, and be delighted with gladness.” Psalm lxvii, 4. Third, Ahasuerus celebrated this banquet seven days, that is, the whole time of this life, which is spent in seven days, says the interlinear Gloss, according to the word of Christ, Matthew xxviii, last verse: “Behold I am with you all days, even to the consummation of the world.” So Lyranus. Fourth, because of the greatness of the banquet. “He made,” it says, “a great banquet.” What is greater than the Eucharistic table, “the great Supper,” by excellence? Hence the ordinary Gloss: “The history of this banquet shows the pomp of histories and the luxury of the King; but allegorically it signifies the spiritual delights of Christ, which he dispenses to each.”
Fifth, Ahasuerus invited not only the princes but the whole people from the least to the greatest: so Christ invites to the Eucharist all, poor and rich alike, women as well as men, old as well as young. Sixth, because of the magnificence of the banquet; for Lyranus and the Gloss assert that by the garden in which it takes place the Church is signified, which is an enclosed garden, planted with many trees, fruitful through holy life, and aromatic through good repute. By the pavilions overshadowing from above and the pillars supporting from below are indicated the suffrages of the Saints and the divine protections by which those who approach this table are defended. By the manifold colours of the hangings and cords, white, purple, hyacinth, are understood virgins, martyrs, doctors, who are fattened on the dishes of this banquet. By the golden and silver couches on which the banqueters reclined are expressed the tranquil and peaceful consciences which those must have who enjoy this divine food. By the gems and paintings which adorned the pavement with wonderful variety are insinuated the virtues and other spiritual gifts with which the minds of those who communicate worthily are painted. Seventh, because of the sweetness and delights of food and drink: “Wine,” says Scripture, “as was worthy of a king’s magnificence, and of the best, was set on.” In the Eucharist Christ is set before us as food, in whom, as in manna, we draw every delight of Angels and every sweetness of spirit, according to the verse: “He gave them the bread of heaven; man ate the bread of angels.” Psalm lxxvii, 24 and 25.