The “propino” of the Greeks, adopted by the Romans, does not signify “I drink to your good health,” but “I drink first that you may drink afterwards”— I invite you to drink.
In their festivals they drink to celebrate a mistress, not that she might have good health. See in Martial: “Naevia sex cyathis, septem Justina bibatur.” —“Six cups for Naevia, for Justina seven.”
The English, who pique themselves upon renewing several ancient customs, drink to the honor of the ladies, which they call toasting, and it is a great subject of dispute among them whether a lady is toastworthy or not — whether she is worthy to be toasted.
They drank at Rome for the victories of Augustus, and for the return of his health. Dion Cassius relates that after the battle of Actium the senate decreed that, in their repasts, libations should be made to him in the second service. It was a strange decree. It is more probable that flattery had voluntarily introduced this meanness. Be it as it may, we read in Horace:
Hinc ad vina redit l?tus, et alteris
Te mensis adhibet Deum,
Te multa prece; te prosequitur nero
Defuso pateris; et labiis tuum
Miscet numen; uti Graecia Castoris
?Et magni nemore Herculis.
Longas o utinam, dux bone ferias
Praestes Hesperiae; dicimus integro
Sicci mane die, dicimus uvidi,
?Quum sol oceano subest.
To thee he chants the sacred song,
?To thee the rich libation pours;
Thee placed his household gods among,
?With solemn daily prayer adores;
So Castor and great Hercules of old
Were with her gods by graceful Greece enrolled.
Gracious and good, beneath thy reign
?May Rome her happy hours employ,
And grateful hail thy just domain
?With pious hymn and festal joy.
Thus, with the rising sun we sober pray,
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