Break, jolly topers, break th' ungrateful chain Of reason, if she too imperious grow, Of being disturb'd you never need complain, If you put out her troublesome flambeau.

Others may teach the art t' increase her fires, To put them out a finer art requires.

[Footnote 1: Lett. xxii, sur la Crit. du Calv. p. 756.]

[Footnote 2: Lett. sur la Crit. du Calv. Lett. xvi. p.504.]

[Footnote 3: Ibid. p. 535.]

[Footnote 4: Dial. de M. Stuart, et P. Riccio.]

[Footnote 5: Dial. de Parmen. et de Theb.]

[Footnote 6: Dial. de Alexand. et Phryne.]

[Footnote 7: Nouv. Dial. des Dieux, p. 99.]

[Footnote 8: Moriae Encom.]

[Footnote 9: La Motte, Od. la Vanite.]

[Footnote 10: Od. Thalia.]

CHAP. XXIII.

AN ANSWER TO THE OBJECTION, THAT ONE CANNOT TRUST A MAN THAT GETS DRUNK.

There is a proverb amongst the Jews. "[1]_Ingrediente vino egreditur secretum._" As the wine goes in so the secret goes out. Seneca[2] makes the same objection. "As," says he, "new wine bursts the vessel, and the heat makes every thing go upwards, so the force of wine is such, that it brings to light, and discovers, what is most secret and hidden."

In answer to this objection I say, that people who are naturally secret, are not less so after drinking. "[3]And Bacchus was not said to be the inventor of wine, on account of the liberty of his tongue, but because he freed our minds from disquiet, and makes them more firm and resolute in what we undertake."

Besides, do we not see every day, people of all ranks, conditions, and characters, get drunk, and yet we trust them with secrets, and it very rarely happens they speak of them when they are drunk. Thus, if we consult history, we shall learn from Seneca[4] himself, that the design of killing Caesar was as well communicated to Tullius Cimber, who was a great drinker, as to C. Ca.s.sius, who drank nothing but water. And though L. Piso, governor of Rome, got frequently drunk, he, notwithstanding, excellently acquitted himself of his duty. Augustus made no manner of difficulty to give him secret instructions, bestowing on him the government of Thrace, the conquest of which he entirely completed.

Tiberius, before he left Rome, where he was generally hated, in order to retire into the Campania, made choice of Costus, who was extremely given to wine, for governor of that city, to whom he communicated such things as he dared not trust his own ministers with.

[Footnote 1: Voyage de Rouvie, p. 497.]

[Footnote 2: Ep. 83.]

[Footnote 3: Seneca de Tranquill.]

[Footnote 4: Seneca, ep. 83.]

CHAP. XXIV.

AN ANSWER TO THE OBJECTION, THAT DRUNKENNESS MAKES ONE INCAPABLE OF PERFORMING THE DUTIES OF CIVIL LIFE.

I deny this absolutely, and to prove the contrary, I say, the Persians had a custom to deliberate on things the most serious, and of the greatest importance, after hard drinking. Tacitus reports the same thing of the Germans. Dampier a.s.sures us, that the same custom is practised with the inhabitants of the Isthmus Darien. And to go higher, one finds in Homer, that during the siege of Troy, the Greeks, in council, did eat and drink heartily. An evident proof, that this objection is contrary to experience. But to go farther, this same experience made the ancients look on those who could carry a great deal of wine, as persons of a genius very much superior to those who could not drink at all. On this account it was, that Cyrus, in writing to the Lacedemonians the reasons which rendered him more capable of government than his brother, amongst other things, takes notice, that he could drink more wine than he. And so many fine productions, for which we are obliged to the drunkenness of the poets, make it evidently appear, that wine, far from rendering us incapable of doing any thing that is good, rather helps and incites us to it. This important truth we shall confirm by several examples.

Plutarch relates, that Philip king of Macedon, after having conquered the Athenians, made a feast, at which he got drunk; and that all proud with that happy success, he nevertheless did a great many things entirely ridiculous; but being informed that the amba.s.sadors that the Athenians sent to him to desire peace, wished to see him, he changed his countenance all of a sudden, and having heard their proposals with all possible attention, answered them with a great deal of justice.

The emperor Bonosus, who Amelian said was born not to live, but to drink, acted always with greater prudence after drinking, says Flavius Vopiscus, after Onesimus[1].

We have taken notice, in the foregoing chapter, that L. Piso, governor of Rome, though he was often drunk, acquitted himself, notwithstanding, punctually of his duty.

Christiern[2], the fourth king of Denmark, drank like a templer, and never king was more laborious, a greater lover of his subjects, or more beloved by them.

Scaliger[3] says, that a German has as much reason when he is drunk, as when he has drank nothing. _Non minus sapit Germa.n.u.s ebrius quam sobrius._

Montaigne[4] speaks in his Essays, of a great lord of his time, who, though he drank every day a prodigious quant.i.ty of wine, was, nevertheless, equally careful in his affairs. According to which, that which Cicero says is not generally true, viz. "That one must never expect prudence from a man that is always drunk." _Nec enim ab homine nunquam sobrio postulanda prudentia_[5].

Another proof that drunkenness does not render us incapable of doing any thing that is good, is, that it inspires people with courage, and even makes the coward valiant. _Ad prelia trudit inertem._ Experience confirms this truth. "We see," says Montaigne[6], "that our Germans, though drowned in wine, remember their post, the word, and their rank."

We read in Spartien, that a certain general having been vanquished by the Saracens, his soldiers laid all the blame of their defeat on their want of wine.

The soldiers of the army of Pescennius Niger pressed earnestly for wine, undoubtedly to make them fight the better; but he refused them in these words, "You have the Nile," said he, "and do you ask for wine?" In imitation, I suppose, of the emperor Augustus[7], who, when the people complained of the dearness and scarcity of wine, said to them, "My son-in-law, Agrippa, has preserved you from thirst, by the ca.n.a.ls he has made for you."

By what has been said it plainly appears, that wine is so far from hindering a man from performing the duties of life, that it rather forwards him, and is an admirable ingredient in all states and conditions, both of peace and war, which made Horace[8] thus bespeak the G.o.d of wine.

"Quanquam ch.o.r.eis aptior et jocis Ludoque dictus, non sat idoneus Pugnis ferebaris, sed idem Pacis eras mediusque belli."

Tho' thou more apt for love than furious war, And gay desires to move, thy chiefest care, Yet war, and sweetest pleasures, you can join, Both Mars and Venus are devotes to wine.

[Footnote 1: Flav. Vopisc. in vita Bonos.]

[Footnote 2: Amel. de la Houssai sur Tacit. Ann. liv. xi. ch. 35.]

[Footnote 3: Scaligeriana, p. 169.]

[Footnote 4: L. ii. ch. 2.]

[Footnote 5: Orat. ii. Philip.]

[Footnote 6: Essais, l. ii. ch. 2.]

[Footnote 7: Sueton. in Vit. August.]

[Footnote 8: Lib. ii. Od. 19.]