Complete Works of Plutarch Part 28

For well he knew great cares his brother vexed.

("Iliad," ii. 409.)

He did not take notice of the plain and evident omission of his brother, or show his resentments by not coming, as some surly testy persons usually do upon such oversights of their best friends; yet they had rather be overlooked than particularly invited, that they may have some color for their pettish anger. But about the introduced guests (which we call shadows) who are not invited by the entertainer, but by some others of the guests, a question was started, from whom that custom began. Some thought from Socrates, who persuaded Aristodemus, who was not invited, to go along with him to Agatho's, where there happened a pretty jest.

For Socrates by chance staying somewhat behind, Aristodemus went in first; and this seemed very appropriate, for, the sun s.h.i.+ning on their backs, the shadow ought to go before the body. Afterwards it was thought necessary at all entertainments, especially of great men, when the inviter did not know their favorites and acquaintance, to desire the invited to bring his company, appointing such a set number, lest they should be put to the same s.h.i.+fts which he was put to who invited King Philip to his country-house. The king came with a numerous attendance, but the provision was not equal to the company. Therefore, seeing his entertainer much cast down, he sent some about to tell his friends privately, that they should keep one corner of their bellies for a large cake that was to come. And they, expecting this, fed sparingly on the meat that was set before them, so that the provision seemed sufficient for them all.

When I had talked thus waggishly to the company Florus had a mind to talk gravely concerning these shadows, and have it discussed whether it was fit for those that were so invited to go, or no. His son-in-law Caesernius was positively against it. We should, says he, following Hesiod's advice,

Invite a friend to feast, ("Works and Days," 342.)

or at least we should have our acquaintance and familiars to partic.i.p.ate of our entertainments, mirth, and discourse over a gla.s.s of wine; but now, as ferry-men permit their pa.s.sengers to bring in what fardel they please, so we permit others to fill our entertainments with any persons, let them be good companions or not. And I should wonder that any man of breeding being so (that is, not at all) invited, should go; since, for the most part, he must be unacquainted with the entertainer, or if he was acquainted, was not thought worthy to be bidden. Nay, he should be more ashamed to go to such a one, if he considers that it will look like an upbraiding of his unkindness, and yet a rude intruding into his company against his will. Besides, to go before or after the guest that invites him must look unhandsomely, nor is it creditable to go and stand in need of witnesses to a.s.sure the guests that he doth not come as a princ.i.p.ally invited person, but such a one's shadow. Besides, to attend others bathing or anointing, to observe his hour, whether he goes early or late, is servile and gnathonical (for there never was such an excellent fellow as Gnatho to feed at another man's table). Besides, if there is no more proper time and place to say,

Speak, tongue, if thou wilt utter jovial things,

than at a feast, and freedom and raillery is mixed with everything that is either done or said over a gla.s.s of wine, how should he behave himself, who is not a true princ.i.p.ally invited guest, but as it were a b.a.s.t.a.r.d and supposit.i.tious intruder? For whether he is free or not, he lies open to the exception of the company. Besides, the very meanness and vileness of the name is no small evil to those who do not resent it but can quietly endure to be called and answer to the name of shadows.

For, by enduring such base names, men are insensibly accustomed and drawn on to base actions. Therefore, when I make an invitation, for it is hard to break the custom of a place, I give my guests leave to bring shadows; but when I myself am invited as a shadow, I a.s.sure you I refuse to go.

A short silence followed this discourse; then Florus began thus: This last thing you mentioned, sir, is a greater difficulty than the other.

For it is necessary when we invite our friends to give them liberty to choose their own shadows, as was before hinted; for to entertain them without their friends is not very obliging, nor is it very easy to know whom the person we invite would be most pleased with. Then said I to him: Consider therefore whether those that give their friends this license to invite do not at the same time give the invited license to accept the invitation and come to the entertainment. For it is not fit either to allow or to desire another to do that which is not decent to be done, or to urge and persuade to that which no one ought to be persuaded or to consent to do. When we entertain a great man or stranger, there we cannot invite or choose his company, but must receive those that come along with him. But when we feast a friend, it will be more acceptable if we ourselves invite all, as knowing his acquaintance and familiars; for it tickles him extremely to see that others take notice that he hath chiefly a respect for such and such, loves their company most, and is well pleased when they are honored and invited as well as he. Yet sometimes we must deal with our friend as pet.i.tioners do when they make addresses to a G.o.d; they offer vows to all that belong to the same altar and the same shrine, though they make no particular mention of their names. For no dainties, wine, or ointment can incline a man to merriment, as much as a pleasant agreeable companion. For as it is rude and ungenteel to inquire and ask what sort of meat, wine, or ointment the person whom we are to entertain loves best; so it is neither disobliging nor absurd to desire him who hath a great many acquaintance to bring those along with him whose company he likes most, and in whose conversation he can take the greatest pleasure. For it is not so irksome and tedious to sail in the same s.h.i.+p, to dwell in the same house, or be a judge upon the same bench, with a person whom we do not like, as to be at the same table with him; and the contrary is fully as pleasant. An entertainment is a communion of serious or merry discourse or actions; and therefore, to make a merry company, we should not pick up any person at a venture, but take only such as are known to one another and sociable. Cooks, it is true, mix sour and sweet juices, rough and oily, to make their sauces; but there never was an agreeable table or pleasant entertainment where the guests were not all of a piece, and all of the same humor. Now, as the Peripatetics say, the first mover in nature moves only and is not moved, and the last moved is moved only but does not move, and between these there is that which moves and is moved by others; so there is the same a.n.a.logy between those three sorts of persons that make up a company,--there is the simple inviter, the simple invited and the invited that invites another. We have spoken already concerning the inviter, and it will not be improper, in my opinion, to deliver my sentiments about the other two. He that is invited and invites others, should, in my opinion, be sparing in the number that he brings. He should not, as if he were to forage in an enemy's country, carry all he can with him; or, like those who go to possess a new-found land, by the excessive number of his own friends, incommode or exclude the friends of the inviter, so that the inviter must be in the same case with those that set forth suppers to Hecate and the G.o.ds who turn away evil, of which neither they nor any of their family partake, except of the smoke and trouble. It is true they only speak in waggery that say,

He that at Delphi offers sacrifice Must after meat for his own dinner buy.

But the same thing really happens to him who entertains ill-bred guests or acquaintances, who with a great many shadows, as it were harpies, tear and devour his provision. Besides, he should not take anybody that he may come upon along with him to another's entertainment, but chiefly the entertainer's acquaintance, as it were contending with him and preceding him in the invitation. But if that cannot be effected, let him carry such of his own friends as the entertainer would choose himself; to a civil modest man, some of complaisant humor; to a learned man, ingenuous persons; to a man that hath borne office, some of the same rank; and, in short, such whose acquaintance he hath formerly sought and would be now glad of. For it will be extremely pleasing and obliging to bring such into company together; but one who brings to a feast men who have no likeness at all with the feast-maker, but who are entire aliens and strangers to him,--as hard drinkers to a sober man,--gluttons and sumptuous persons to a temperate thrifty entertainer,--or to a young, merry, boon companion, grave old philosophers solemnly speaking in their beards,--will be very disobliging, and turn all the intended mirth into an unpleasant sourness. The entertained should be as obliging to the entertainer as the entertainer to the entertained; and then he will be most obliging, when not only he himself, but all those that come by his means, are pleasant and agreeable.

The last of the three which remains to be spoken of is he that is invited by one man to another's feast. Now he that disdains and is so much offended at the name of a shadow will appear to be afraid of a mere shadow. But in this matter there is need of a great deal of caution, for it is not creditable readily to go along with every one and to everybody. But first you must consider who it is that invites; for if he is not a very familiar friend, but a rich or great man, such who, as if upon a stage, wants a large or splendid retinue, or such who thinks that he puts a great obligation upon you and does you a great deal of honor by this invitation, you must presently deny. But if he is your friend and particular acquaintance, you must not yield upon the first motion: but if there seems a necessity for some conversation which cannot be put off till another time, or if he is lately come from a journey or designs to go on one, and out of mere good-will and affection seems desirous of your company, and doth not desire to carry a great many, or strangers, but only some few friends along with him; or, besides all this, if he designs to bring you thus invited acquainted with the princ.i.p.al inviter, who is very worthy of your acquaintance, then consent and go. For as to ill-humored persons, the more they seize and take hold of us like thorns, we should endeavor to free ourselves from them or leap over them the more. If he that invites is a civil and well-bred person, yet doth not design to carry you to one of the same temper, you must refuse, lest you should take poison in honey, that is, get the acquaintance of a bad man by an honest friend. It is absurd to go to one you do not know, and with whom you never had any familiarity, unless, as I said before, the person be an extraordinary man, and, by a civil waiting, upon him at another man's invitation, you design to begin an acquaintance with him.

And those friends you should chiefly go to as shadows, who would come to you again in the same quality. To Philip the jester, indeed, he seemed more ridiculous that came to a feast of his own accord than he that was invited; but to well-bred and civil friends it is more obliging for men of the same temper to come at the nick of time with other friends, when uninvited and unexpected; at once pleasing both to those that invite and those that entertain. But chiefly you must avoid going to rulers, rich or great men, lest you incur the deserved censure of being impudent, saucy, rude, and unseasonably ambitious.

QUESTION VII. WHETHER FLUTE-GIRLS ARE TO BE ALLOWED AT A FEAST?

DIOGENIa.n.u.s, A SOPHIST, PHILIP.

At Chaeronea, Diogenia.n.u.s the Pertamenian being present, we had a long discourse once at an entertainment about music; and we had a great deal of trouble to hold out against a great bearded sophister of the Stoic sect, who quoted Plato as blaming a company that admitted flute-girls and were not able to entertain one another with discourse. And Philip the Prusian, of the same sect, said: Those guests of Agatho, whose discourse was more sweet than the sound of any pipe in the world, were no good authority in this case; for it was no wonder that in their company the flute-girl was not regarded; but it is strange that, in the midst of the entertainment, the extreme pleasantness of the discourse had not made them forget their meat and drink. Yet Xenophon thought it not indecent to bring in to Socrates, Antisthenes, and the like the jester Philip; as Homer doth an onion to make the wine relish. And Plato brought in Aristophanes's discourse of love, as a comedy, into his entertainment; and at the last, as it were drawing all the curtains, he shows a scene of the greatest variety imaginable,--Alcibiades drunk, frolicking, and crowned. Then follows that pleasant raillery between him and Socrates concerning Agatho, and the encomium of Socrates; and when such discourse was going on, good G.o.ds! Had it not been allowable, if Apollo himself had come in with his harp ready to desire the G.o.d to forbear till the argument was out? These men, having such a pleasant way of discoursing, used these arts and insinuating methods, and graced their entertainment's by such facetious raillery. But shall we, being mixed with tradesmen and merchants, and some (as it now and then happens) ignorants and rustics, banish out of our entertainments this ravis.h.i.+ng delight, or fly the musicians, as if they were Sirens, as soon as we see them coming? c.l.i.tomachus the wrestler, rising and getting away when any one talked of love, was much wondered at; and should not a philosopher that banisheth music from a feast, and is afraid of a musician, and bids his link boy presently light his link and be gone, be laughed at, since he seems to abominate the most innocent pleasures, as beetles do ointment? For, if at any time, certainly over a gla.s.s of wine, music should be permitted, and then chiefly the harmonious G.o.d should have the direction of our souls; so that Euripides, though I like him very well in other things, shall never persuade me that music, as he would have it, should be applied to melancholy and grief. For there sober and serious reason, like a physician, should take care of the diseased men; but those pleasures should be mixed with Bacchus, and serve to increase our mirth and frolic. Therefore it was a pleasant saying of that Spartan at Athens, who, when some new tragedians were to contend for the prize, seeing the preparations of the masters of the dances, the hurry and busy diligence of the instructors, said, the city was certainly mad which sported with so much pains. He that designs to sport should sport, and not buy his case and pleasure with great expense, or the loss of that time which might be useful to other things; but whilst he is feasting and free from business, those should be enjoyed. And it is advisable to try amidst our mirth, whether any profit is to be gotten from our delights.

QUESTION VIII. WHAT SORT OF MUSIC IS FITTEST FOR AN ENTERTAINMENT?

DIOGENIa.n.u.s, A SOPHIST, PHILIP.

When Philip had ended, I hindered the sophister from returning an answer to the discourse, and said: Let us rather inquire, Diogenia.n.u.s, since there are a great many sorts of music, which is fittest for an entertainment. And let us beg this learned man's judgment in this case; for since he is not prejudiced or apt to be biased by any sort, there is no danger that he should prefer that which is pleasantest before that which is best. Diogenia.n.u.s joining with me in this request, he presently began. All other sorts I banish to the theatre and playhouse, and can only allow that which hath been lately admitted into the entertainments at Rome, and with which everybody is not yet acquainted. You know, continued he, that some of Plato's dialogues are purely narrative, and some dramatic. The easiest of this latter sort they teach their children to speak by heart; making them to imitate the actions of those persons they represent, and to form their voice and affections to be agreeable to the words. This all the grave and well-bred men exceedingly admire; but soft and effeminate fellows, whose ears ignorance and ill-breeding hath corrupted, and who, as Aristoxenus phraseth it, are ready to vomit when they hear excellent harmony, reject it; and no wonder, when effeminacy prevails.

Philip, perceiving some of the company uneasy at this discourse, said: Pray spare us, sir, and be not so severe upon us; for we were the first that found fault with that custom when it first began to be countenanced in Rome, and reprehended those who thought Plato fit to entertain us whilst we were making merry, and who would hear his dialogues whilst they were eating cates and scattering perfumes. When Sappho's songs or Anaereon's verses are recited, I protest I think it decent to set aside my cup. But should I proceed, perhaps you would think me much in earnest, and designing to oppose you, and therefore, together with this cup which I present my friend, I leave it to him to wash your salt ear with fresh discourse.

Then Diogenia.n.u.s, taking the cup, said: Methinks this is very sober discourse, which makes me believe that the wine doth not please you, since I see no effect of it; so that I fear I ought to be corrected.

Indeed, many sorts of music are not to be rejected; first, tragedy, as having nothing familiar enough for an entertainment, and being a representation of actions attended with grief and extremity of pa.s.sion.

I reject the sort of dancing which is called Pyladean from Pylades, because it is full of pomp, very pathetical, and requires a great many persons; but if we would admit any of those sorts that deserve those encomiums which Socrates mentions in his discourse about dancing, I like that sort called Bathyllean, which requires not so high a motion, but hath something of the character of the Cordax, and resembles the motion of an Echo, a Pan, or a Satyr frolicking with love. Old comedy is not fit for men that are making merry, by reason of the excuses that appear in it; for that vehemency which they use in the parabasis is loud and indecent, and the liberty they take to scoff and abuse is very surfeiting, too open, and full of filthy words and lewd expressions.

Besides, as at great men's tables every man hath a servant waiting at his elbow, so each of his guests would need a grammarian to sit by him, and explain who is Laespodias in Eupolis, Cinesias in Plato, and Lampo in Cratinus, and who is each person that is jeered in the play.

Concerning new comedy there is no need of any long discourse. It is so fitted, so interwoven with entertainments, that it is easier to have a regular feast without wine, than without Menander. Its phrase is sweet and familiar, the Humor innocent and easy, so that there is nothing for men whilst sober to despise, or when merry to be troubled at. The sentiments are so natural and unstudied, that midst wine, as it were in fire, they soften and bend the rigidest temper to be pliable and easy.

And the mixture of gravity and jests seems to be contrived for nothing so aptly as for the pleasure and profit of those that are frolicking and making merry. The love-scenes in Menander are convenient for those who have already drunk their cups, and who in a short time must retire home to their wives; for in all his plays there is no love of boys mentioned, and all rapes committed on virgins and decently in marriages at last. As for misses, if they are impudent and jilting, they are bobbed, the young gallants turning sober, and repenting of their lewd courses. But if they are kind and constant, either their true parents are discovered, or a time is determined for intrigue, which brings them at last to obliging modesty and civil kindness. These things to men busied about other matters may seem scarce worth taking notice of; but whilst they are making merry, it is no wonder that the pleasantness and smoothness of the parts should work a neat conformity and distinction in the hearers and make their manners like the pattern they have from those genteel characters.

Diogenia.n.u.s, either designedly or for want of breath ended thus. And when the sophister attacked him again, and contended that some of Aristophanes's verses should be read, Philip speaking to me said: Diogenia.n.u.s hath had his wish in praising his beloved Menander, and seems not to care for any of the rest. There are a great many sorts which we have not at all considered, concerning which I should be very glad to have your opinion; and the prize for the carvers we will set up to-morrow, when we are sober, if Diogenia.n.u.s and this stranger think fit. Of representations, said I, some are allegorical, and some are farces; neither of these are fit for an entertainment; the first by reason of their length and cost, and the latter being so full of filthy discourse and lewd actions, that they are not fit to be seen by the foot-boys that wait on civil masters. Yet the rabble, even with their wives and young sons, sit quietly to be spectators of such representations as are apt to disturb the soul more than the greatest debauch in drink. The harp ever since Homer's time was well acquainted with feasts and entertainments, and therefore it is not fitting to dissolve such an ancient friends.h.i.+p and acquaintance; but we should only desire the harpers to forbear their sad notes and melancholy tunes, and play only those that are delighting, and fit for such as are making merry. The pipe, if we would, we cannot reject, for the libation in the beginning of the entertainment requires that as well as the garland.

Then it insinuates and pa.s.seth through the ears, spreading even to the very soul a pleasant sound, which produceth serenity and calmness; so that, if the wine hath not quite dissolved or driven away all vexing solicitous anxiety this, by the softness and delightful agreeableness of its sound, smooths and calms the spirits, if so be that it keeps within due bounds, and doth not elevate too much, and, by its numerous surprising divisions, raise an ecstasy in the soul which wine hath weakened and made easy to be perverted. For as brutes do not understand a rational discourse, yet lie down or rise up at the sound of a sh.e.l.l or whistle, or of a chirp or clap; so the brutish part of the soul, which is either incapable of understanding or obeying reason, men conquer by songs and tunes, and by music reduce it to tolerable order. But to speak freely what I think, no pipe nor harp simply played upon, and without a song with it, can be very fit for an entertainment. For we should still accustom ourselves to take our chiefest pleasure from discourse, and spend our leisure time in profitable talk, and use tunes and airs as a sauce for the discourse, and not singly by themselves, to please the unreasonable delicacy of our palate. For as n.o.body is against pleasure that ariseth from sauce or wine going in with our necessary food, but Socrates flouts and refuseth to admit that superfluous and vain pleasure which we take in perfumes and odors at a feast; thus the sound of a pipe or harp, when singly applied to our ears, we utterly reject, but if it accompanies words, and together with an ode feasts and delights our reason, we gladly introduce it. And we believe the famed Marsyas was punished by Apollo for pretending, when he had nothing but his single pipe, and his muzzle to apply to his lips, to contend with the harp and song of the G.o.d. Let us only take care that, when we have such guests as are able to cheer one another with philosophy and good discourse we do not introduce anything that may rather prove an uneasy hindrance to the conversation than promote it. For not only those are fools, who, as Euripides says, having safety at home and in their own power, yet would hire some from abroad; but those too who, having pleasantness enough within, are eager after some external pastimes to comfort and delight them. That extraordinary piece of honor which the Persian king showed Antalcidas the Spartan seemed rude and uncivil, when he dipped a garland composed of crocus and roses in ointment, and sent it him to wear, by that dipping putting a slight upon and spoiling the natural sweetness and beauty of the flowers. He doth as bad, who having a Muse in his own breast, and all the pleasantness that would fit an entertainment, will have pipes and harps play, and by that external advent.i.tious noise destroy all the sweetness that was proper and his own. But in short, all ear-delights are fittest then, when the company begins to be disturbed, to fall out, and quarrel, for then they may prevent raillery and reproach, and stop the dispute that is running on to sophistical and unpleasant wrangling, and bridle all babbling declamatory altercations, so that the company may be freed of noise and quietly composed.

QUESTION IX. THAT IT WAS THE CUSTOM OF THE GREEKS AS WELL AS PERSIANS TO DEBATE OF STATE AFFAIRS AT THEIR ENTERTAINMENTS.

NICOSTRATUS, GLAUCIAS.

At Nicostratus's table we discoursed of those matters which the Athenians were to debate of in their next a.s.sembly. And one of the company saying, It is the Persian fas.h.i.+on, sir, to debate midst your cups; And why, said Glaucias rejoining, not the Grecian fas.h.i.+on? For it was a Greek that said,

After your belly's full, your counsel's best.

And they were Greeks who with Agamemnon besieged Troy, to whom, whilst they were eating and drinking,

Old Nestor first began a grave debate; ("Iliad," vii. 324.)

and he himself advised the king before to call the commanders together for the same purpose:--

For the commanders, sir, a feast prepare, And see who counsels best, and follow him.

(Ibid, ix. 70 and 74.)

Therefore Greece, having a great many excellent inst.i.tutions, and zealously following the customs of the ancients, hath laid the foundations of her polities in wine. For the a.s.semblies in Crete called Andria, those in Sparta called Phiditia, were secret consultations and aristocratical a.s.semblies; such, I suppose, as the Prytaneum and Thesmothesium here at Athens. And not different from these is that night-meeting, which Plato mentions, of the best and most polite men, to which the greatest, the most considerable and puzzling matters are a.s.signed. And those

Who, when they do design to seek their rest, To Mercury their just libations pour, ("Odyssey," vii. 138.)

do they not join reason and wine together, since, when they are about to retire, they make their vows to the wisest G.o.d, as if he was present and particularly president over their actions? But the ancients indeed call Bacchus the good counsellor, as if he had no need of Mercury; and for his sake they named the night [Greek omitted] as it were, GOOD ADVISER.

QUESTION X. WHETHER THEY DID WELL WHO DELIBERATED MIDST THEIR CUPS.

GLAUCIAS, NICOSTRATUS.

Whilst Glaucias was discoursing thus, the former tumultuous talk seemed to be pretty well lulled; and that it might be quite forgotten, Nicostratus started another question, saying, he never valued the matter before, whilst he thought it a Persian custom, but since it was discovered to be the Greek fas.h.i.+on too, it wanted (he thought) some reason to excuse or defend its seeming absurdity. For our reason ( much moisture, is hard to be moved, and unable to perform its operations. And all sorts of troubles and discontents, like insects to the sun, creeping forth, and being agitated by a gla.s.s of wine, make the mind irresolute and inconstant. Therefore as a bed is more convenient for a man whilst making merry than a chair, because it contains the whole body and keeps it from all disturbing motion, so it is best to have the soul perfectly at quiet; or, if that cannot be, we must give it, as to children that will be doing, not a sword or spear, but a rattle or a ball,--in this following the example of the G.o.d himself, who puts into the hands of those that are making merry a ferula, the lightest and softest of all weapons, that, when they are most apt to strike, they may hurt least.

Over a gla.s.s of wine men should make only ridiculous slips, and not such as may prove tragical, lamentable, or of any considerable concern.

Besides, in serious debates, it is chiefly to be considered, that persons of mean understanding and unacquainted with business should be guided by the wise and experienced; but wine destroys this order.

Insomuch that Plato says, wine is called [Greek omitted] because it makes those that drink it [Greek omitted] think that they have wit; for none over a gla.s.s of wine thinks himself so n.o.ble, beauteous, or rich (though he fancies himself all these), as wise; and therefore wine is babbling, full of talk, and of a dictating humor; so that we are rather for being heard than hearing, for leading than being led. But a thousand such objections may be raised, for they are very obvious. But let us hear which of the company, either old or young, can allege anything for the contrary opinion.

Then said my brother cunningly: And do you imagine that any, upon a sudden, can produce any probable reasons? And Nicostratus replying, Yes, no doubt, there being so many learned men and good drinkers in company; he with a smile continued: Do you think, sir, you are fit to treat of these matters, when wine hath disabled you to discourse of politics and state affairs? Or is not this all the same as to think that a man in his liquor doth not see very well nor understand those that talk and discourse with him, yet hears the music and the pipers very well? For as it is likely that useful and profitable things draw and affect the sense more than fine and gaudy; so likewise they do the mind too. And I shall not wonder that the nice philosophical speculation should escape a man who hath drunk freely; but yet, I think, if he were called to political debates, his wisdom would become more strong and vigorous. Thus Philip at Chaeronea, being well heated, talked very foolishly, and was the sport of the whole company; but as soon as they began to discourse of a truce and peace, he composed his countenance, contracted his brows, and dismissing all vain, empty and dissolute thoughts, he gave an excellent, wise, and sober answer to the Athenians. To drink freely is different from being drunk, and those that drink till they grow foolish ought to retire to bed. But as for those that drink freely and are otherwise men of sense, why should we fear that they will fail in their understanding or lose their skill, when we see that musicians play as well at a feast as in a theatre? For when skill and art are found in the soul, they make the body correct and proper in its operations, and obedient to the motions of the spirit. Besides, wine inspirits some men, and raises a confidence and a.s.surance in them, but not such as is haughty and odious, but pleasing and agreeable. Thus they say that Aeschylus composed his tragedies over a bottle, and that all his plays (though Gorgias thought that one of them, the "Seven against Thebes," was full of Mars) were Bacchus's. For wine (according to Plato), heating the soul together with the body, makes the body pliable, quick, and active, and opens the pa.s.sages; while the fancies draw in discourse with boldness, and daring.

For some have a good natural invention, yet whilst they are sober are too diffident and too close, but midst their wine, like frankincense, exhale and open at the heat. Besides, wine expels all fear, which is the greatest hindrance to all consultations, and quencheth many other degenerate and lazy pa.s.sions; it opens the rancor and malice, as it were, the two-leaved doors of the soul, and displays the whole disposition and qualities of any person in his discourse. Freedom of speech, and, through that, truth it princ.i.p.ally produceth; which it once wanting, neither quickness of wit nor experience availeth anything; and many proposing that which comes next rather hit the matter, than if they warily and designedly conceal their present sentiments. Therefore there is no reason to fear that wine will stir up our affections; for it never stirs up the bad, unless in the worst men, whose judgment is never sober. But as Theophrastus used to call the barbers' shops wineless entertainments; so there is a kind of an uncouth wineless drunkenness always excited either by anger, malice, emulation, or clownishness in the souls of the unlearned. Now wine, blunting rather than sharpening many of these pa.s.sions, doth not make them sots and foolish, but simple and ingenuous; not negligent of what is profitable, but desirous of what is good and honest. Now those that think craft to be cunning, and vanity or closeness to be wisdom, have reason to think those that over a gla.s.s of wine plainly and ingenuously deliver their opinions to be fools. But, on the contrary, the ancients called the G.o.d the Freer and Loosener, and thought him considerable in divination; not, as Euripides says, because he makes men raging mad, but because he looseth and frees the soul from all base distrustful fear, and puts them in a condition to speak truth freely to one another.

BOOK VIII.