Introduction of temperance into England — America struck it first — Doctor Johnson an abstainer — Collapse of the Permissive Bill — Human nature and forbidden fruit — Effects of repressive legislation — Sunday closing in Wales — Paraffin for miners — Toasting her Majesty — A good win — A shout and a drink — Jesuitical logic of the prohibitioners — The end justifies the means — A few non-alcoholic recipes — Abstainers and alcohol — Pure spring-water _v._ milk-punch — “Tried baith!” . . . 227–237 INDEX OF RECIPES . . . 239–243 CHAPTER I THE OLD ADAM Introductory — Awful habits of the ancients — A bold, bad book — Seneca on the Drink Habit — The bow must not be always strung — _Ebrietatis Encomium_ — The noble Romans — “Dum vivimus vivamus” — The skeleton at the banquet — Skull-cups — “Life and wine are the same thing” — Virgil and his contemporaries — Goats for Bacchus — The days of Pliny — Rewards for drunkenness — Novellius Torquatus — Three gallons at a draught — A swallow which did not save Rome — The antiquity of getting for’ard — Noah as a grape-grower — Father Frassen’s ideas — Procopius of Gaza — New Testament wine — Fermented or not? — Bad old Early Christians — Drunkenness common in Africa — Religion a cloak for alcohol — Tertullian on cider — Paulinus excuses intemperance — Excellence of Early Christians’ intentions. I wish to state at the outset that this little work is not compiled in the interests of the sot, the toper, and the habitual over-estimator of his swallowing capacity. That the gifts of the gods, and the concoctions of more or less vile man, should be used with moderation, if we wish to really and thoroughly enjoy them, is a truism which needs no repetition; and although at the commencement of this work many “frightful {2} examples” of the evils of over-indulgence will be found mentioned, nothing but moderation will be found counselled in my book, from cover to cover. In the past, drunkenness was not always regarded as a vice, and this is evident from much of the literature of former generations. In the course of my researches into the alcohol question I have come across a little book which bears the shameful and abandoned title of _Ebrietatis Encomium, or the Praise of Drunkenness_. And this book, which conveys such questionably moral aphorisms as “It is good for one’s health to be drunk occasionally,” and “The truly happy are the truly intoxicated,” claims to prove, “most authentically and most evidently, the necessity of frequently getting drunk, and that the practice is most ancient, primitive, and catholic.” The author commences with what he calls “a beautiful passage out of Seneca:—