breathing it in!” And how senseless, to besmear their hands with the condiments, and to be constantly reaching to the sauce, cramming themselves immoderately and shamelessly, not like people tasting, but ravenously seizing! For you may see such people, liker swine or dogs for gluttony than men, in such a hurry to feed themselves full, that both jaws are stuffed out at once, the veins about the face raised, and besides, the perspiration running all over, as they are tightened with their insatiable greed, and panting with their excess; the food pushed with unsocial eagerness into their stomach, as if they were stowing away their victuals for provision for a journey, not for digestion. Excess, which in all things is an evil, is very highly reprehensible in the matter of food. Gluttony, called ὀψοφαγία, is nothing but excess in the use of relishes (ὄψον); and λαιμαργία is insanity with respect to the gullet; and γαστριμαργία is excess with respect to food--insanity in reference to the belly, as the name implies; for μάργος is a madman. The apostle, checking those that transgress in their conduct at entertainments, says: “For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?”[448] And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: “So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation.”[449]