[36] Plato, Legg. i. pp. 633-B 637 A.
Plato puts into the mouth of the Athenian a remark that in some other cities (not Sparta or Kretan) these συσσίτια or public mess-tables had been found to lead to intestine sedition and disturbance (p. 636 B). He instances the cases of the Bœotians, the Milesians, and the Thurians. It is much to be lamented that we cannot assign the particular events and conjunctures here adverted to. The Spartan and Kretan Syssitia were daily, compulsory, and universal among the citizens, besides the strictness of the regulations: under such conditions they were peculiar to these two places, as far as our knowledge goes: the Syssitia in Southern Italy (noticed by Aristotle, Polit. vii. 10, p. 1329 b.) are not known and seemingly unimportant. The Syssitia in Bœotia, &c., may probably have been occasional or periodical banquets among members of the same tribe, deme, club, or θίασος — and voluntary besides, neither prescribed nor regulated by law. Such meetings might very probably give occasion to disturbances under particular circumstances.
Why are not the citizens tested in like manner, in regard to resistance against the seductions of pleasure?
How is it (says the Athenian) that you deal so differently with pains and pleasures? To make your citizens firm against pain, you expose them designedly to severe pains: if they were kept free from pains, you would have no confidence in their firmness against painful actualities, when any such shall occur. But in regard to pleasures, you are content with simple prohibition. You provide no means for strengthening your citizens against the temptations of pleasure. Are you satisfied that their courage (or self-command) shall be lame or one-sided — good against pains, but not good against pleasures?[37] In determining about laws, the whole enquiry turns upon pleasures and pains, both in the city and in individual dispositions. These are the two natural fountains, from which he who draws such draughts as is proper, obtains happiness: while every one who draws unwisely and out of season, will fail of obtaining happiness.[38]
[37] Plato, Legg. i. pp. 633-634 A. χωλὴν τὴν ἀνδρείαν.
[38] Plato, Legg. i. p. 636 D-E.
Drunkenness forbidden at Sparta, and blamed by the Spartan converser. The Athenian proceeds to inquire how far such unqualified prohibition is justifiable.
Besides, as to drunkenness, we must not be too hasty in condemnation of it. We must not pronounce generally respecting any institution without examining the circumstances, persons, regulations, &c., attending it. Such hasty praise and censure is very misleading. Many other nations act upon the opposite practice. But I (says Plato) shall not pretend to decide the point by witnesses and authority. I shall adopt another course of investigation, and shall show you, in this particular case, a specimen of the way in which all such institutions ought to be criticised and appreciated.[39]
[39] Plato, Legg. i. p. 638 D-E. Τρόπον δὲ ἄλλον, ὃν ἐμοὶ φαίνεται δεῖν, ἐθέλω λέγειν περὶ αὐτοῦ τούτου, τῆς μέθης, πειρώμενος ἂν ἄρα δύνωμαι τὴν περὶ ἁπάντων τούτων ὀρθὴν μέθοδον ὑμῖν δηλοῦν, ἐπειδὴ καὶ μυρία ἐπὶ μυρίοις ἔθνη περὶ αὐτῶν ἀμφισβητοῦντα ὑμῖν πόλεσι δυεῖν τῷ λόγῳ διαμάχοιτ’ ἄν.
Here Plato (as in the Sophistês, Politikus, and elsewhere) announces that the special inquiry is intended to illustrate a general method.