Esth 1:8

“according to the law Because there are feasts in which they coerce those seated to drink [the contents] of a large vessel, and some can drink it only with difficulty, but here, no one coerced [anyone]. ordained Heb. יִסַד, an expression referring to a foundation (יְסוֹד) ; i.e., so he instituted and ordained. upon every steward of his house upon all the stewards of the feast: the chief baker, the chief butcher, and the chief butler. to do according to every man’s wish Heb. אִישּׁ וָאִישּׁ, lit. man and man, for each one his desire.”

“And the drinking was according to the law, none did compel,.... According to the law Ahasuerus gave to his officers next mentioned, which was not to oblige any man to drink more than he chose; the Targum is,`according to the custom of his body;'that is, as a man is able to bear it, so they drank: some (f) read it, "the drinking according to the law, let none exact"; or require it to be, according to the custom then in use in Persia; for they were degenerated from their former manners, and indulged to intemperance, as Xenophon (g) suggests: the law formerly was, not to carry large vessels into feasts; but now, says he, they drink so much, that they themselves must be carried out, because they cannot go upright: and so it became a law with the Greeks, at their festivals, that either a man must drink or go out (h); so the master of a feast, at which Empedocles was, ordered either that he should drink, or the wine be poured on his head (i); but such force or compulsion Ahasuerus forbad: and thus with the Chinese now, they force none to drink, but modestly invite them (k): for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure; to let them have what wine they would, but not force them to drink more than was agreeable to them. (f) Vid. Drusium in loc. (g) Cyropaedia, l. 8. c. 51. (h) Cicero. Tusculan. Quaest. l. 5. (i) Laert. in Vit. ejus, l. 8. p. 608. (k) Semedo's History of China, par. 1. c. 13.”

“None did compel: for so the king had appointed - Every person drank what he pleased; he was not obliged to take more than he had reason to think would do him good. Among the Greeks, each guest was obliged to keep the round, or leave the company: hence the proverb Η πιθι, η απιθι; Drink or begone. To this Horace refers, but gives more license: - Pasco libatis dapibus; prout cuique libido est. Siccat inaequales calices conviva, solutus Legibus insanis: seu quis capit acria fortis Pocula; seu modicis humescit aetius. Horat. Sat. lib. ii., s. vi., ver. 67. There, every guest may drink and fill As much or little as he will; Exempted from the Bedlam rules Of roaring prodigals and fools. Whether, in merry mood or whim, He fills his goblet to the brim; Or, better pleased to let it pass, Is cheerful with a moderate glass. Francis. At the Roman feasts there was a person chosen by the cast of dice, who was the Arbiter bibendi, and prescribed rules to the company, which all were obliged to observe. References to this custom may be seen in the same poet. Odar. lib. i., Od. iv., ver. 18: - Non regna vini sortiere talis. And in lib. ii., Od. vii., ver. 25: - - Quem Venus arbitrum Dicet bibendi? Mr. Herbert, in his excellent poem, The Church Porch, has five verses on this vile custom and its rule: - Drink not the third glass, which thou canst not tame When once it is within thee, but before Mayst rule it as thou list; and pour the shame, Which it would pour on thee, upon the floor. It is most just to throw that on the ground, Which would throw me there if I keep the round. He that is drunken may his mother kill, Big with his sister; he hath lost the reins; Is outlawed by himself. All kinds of ill Did with his liquor slide into his veins. The drunkard forfeits man; and doth divest All worldly right, save what he hath by beast. Nothing too severe can be said on this destructive practice.”

“Neither. Hebrew, “and the drinking was according to the law.” Greek, “was not according to the pre-established law;” (Haydock) as the usual custom was altered, on this occasion; and thus both may be accurate. The Persians had commonly a king of the feast, whose orders all were obliged to obey in drinking. (Horace i. Ode 4.) (Ecclesiasticus xxxii. 1.) — This was an occasion of quarrels, (St. Jerome) and of intoxication. Agesilaus followed the example of Assuerus. Darius, and Cyrus the younger, gloried in being able to drink much wine without being deranged. (Calmet) —– Reges dicuntur urgere culullis, Et torquere mero, quem perspexisse laborant, An sit amicitia dignus. —– (Horace ad Pison.) Among friends, these “absurd laws” were laid aside. Siccat inequales calices conviva, solutus Legibus insanis. —– (Horace ii. Sat. 6.) (Calmet) This may suggest to Christians, that they ought not to urge any to get drunk, (St. Augustine, ser. 231. de Temp.) lest they should be condemned by the very heathens. (Worthington) — Would, and thus prevent disorders as much as possible. (Athen. x. 6.)”