[CHAP. XX.]
AN ANSWER TO THE OBJECTION, THAT DRUNKENNESS CAUSES INFINITE EVILS.
After having specified the good qualities of drunkenness, let us now answer some frivolous objections that may be made against what we have here advanced. For example, people will not be wanting immediately to object, that drunkenness has been the cause of infinite evils.
To this I answer, that it has been only the cause of these evils when people have pushed it too far, and not observed the rules they ought to keep in drinking, and which we shall see here prescribed by and by. For where do we find that any one, of so many grave philosophers that used to get drunk, made any disorders? It was for this reason that Chrisippus’s maid said, That her master was drunk in the hams. And it was on this very account, perhaps, that the Stoics said of their sage, “That he was, indeed, to be overcome with wine, but would not, however, be drunk, Vino obrutum iri non ebrium tamen futurum.”
On the other hand, without being willing to excuse those disorders which drunkenness has been the cause of, one may say, nevertheless, that some of these disorders have produced effects highly advantageous. “Suppose, for example, that Lot had not got drunk, and his two daughters had not been possessed with the furious desire of having children, and the fear of dying maids, you ruin, by this means, whole families, who bore a great part in the wonderful events of the children of Israel[1].”
Their high mightinesses the States of Holland, have eternal obligations to drunkenness, since to this they owe, in some sort, the establishment of their republic, which was after this manner, according to Strada:— [2]The same day that Brederode, accompanied by above two hundred gentlemen, had presented that famous petition to Margaret of Parma, who then governed the Netherlands, he gave a magnificent entertainment in the house of the Count of Culenbourg, there was no want of drinking; and as they saw the Count of Hoocstrate, who by chance passed that way, they began, with a great deal of joy, to give one another the name of Gueux[3]; upon which taking each of them all together great glasses in their hands, they made vows and oaths to each other by the name of Gueux, and cried out with one voice and general applause, Long live the Gueux! After which they promised mutual fidelity; and the Prince of Orange and the Counts of Egmont and Horn coming to them, they began to drink again, and with great acclamation renewed vows and wishes with these new comers, as they had already done, for the Gueux. At last, in the heat of wine, they took those vigorous resolutions, the effects of which were afterwards seen, which was the liberty of the United Provinces.
[1.] Lett. xvi. sur la Crit. du Calvin.
[2.] Strada de Bello Belgico, part i. lib. 5.
[3.] The French word for beggars.
[CHAP. XXI.]
AN ANSWER TO THE OBJECTION, THAT THE MIRTH WHICH WINE INSPIRES IS CHIMERICAL.
It will be objected, without doubt, that the mirth which wine inspires is imaginary, and without any foundation, and that, as Boileau has it,