c 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 assurance 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
passages; 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 passions; 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 principally 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 c