ON DRUNKENNESS
I. (1) What has been said by other philosophers about drunkenness we have to the best of our ability recorded in the treatise before this present one.
II. (4) Moses looks upon an unmixed wine as a symbol not of one thing only but of many, namely of trifling, and playing the fool, and of all kinds of
III. (11) We have now then said enough by way of preface to this treatise. We will proceed to adduce the proofs of all that we have said, beginning fi
IV. (14) Those, then, who are the natural protectors of others, Moses represents as having crossed over to the ranks of enemies, making those accusers
V. (16) It is then confessed by all most undeniably, that it is both honourable and advantageous to yield and to become obedient to virtue, so that on
VI. (19) Such a man as this was he who said, Who is there whom I am to obey? and again, I do not know the Lord.[Ex 5:2.] For by his first expressi
VII. (24) Therefore the wise Abraham is said to have returned again from the slaughter of Chedorlaomer, and of the kings who were with Him.[Ge 14:17.]
VIII. (27) The fourth and greatest of the accusations, is that of drunkenness, not slight but excessive drunkenness. For devotion to crime is equivale
IX. (32) Who then is able to encounter the accusation of these parents? No one can withstand even their moderate threats, or their very slightest repr
X. (36) Now of the soul attached to its mother, yielding to the opinions of the many and constantly changing its appearance in accordance with the var
XI. (41) For, when desiring to make a display of his piety, he says, Now I know that God is a great Lord in comparison of all Gods,[Ex 18:11.] he ac
XII. (46) Now this same opinion is entertained by every one who, having thoroughly comprehended the affairs of the soul, looks with astonishment on th
XIII. (51) And we may almost say that this has happened to many of those who have used out of the way roads to learning for still, as one may say, me
XIV. (56) But I marvel at the sincerity and truth of the soul which, in its conversation, confesses that it is unable to rise up against apparent good
XV. (63) We, then, being overcome by the unmanly and women-like association with the outward senses, and the passions, and the objects of the outward
XVI. (68) What, then, are we to say, but that such men are caught by the common customs of men, having, as their accuser, their mother, who lives acco
XVII. (71) Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to
XVIII. (74) Will not this person be justly looked upon as a murderer, by many who are influenced by the customs which have so much weight among women?
XIX. (77) Such are the persons who honour their father, and the things belonging to their father, but who pay but little regard to their mother and to
XX. (80) Let us now, therefore, proceeding in regular order, speak of the enemies of these persons, men who honour instruction and right reason, among
XXI. But, I should say to this man, were you not fated to be loved, if you kept the laws established among mortals out of a desire for fellowship, and
XXII. (88) We must also not be ignorant that wisdom, being the art of arts, appears to vary according to its different materials, but it shows its tru
XXIII. (93) But now that we have discussed the four different classes of children, we must beware not to overlook this, which may be the most excellen
XXIV. (95) Very naturally, therefore, the sacred law commands the disobedient and contentious man--who brings contributions of evil, that is to say, w
XXV. (97) Our own affairs are at one time in a state of tranquillity, and at another they behave as it were with unseasonable impetuosity and loud cri
XXVI. (101) And he says in another passage that, When I have gone out of the city I will stretch forth my hands unto the Lord, and the voices shall C
XXVII. (104) But the sacred Scriptures agree with the man who can speak from experience, when he says that in the camp of the body all the sounds of w
XXVIII. (107) He then who can thus look upon the living God, and who thus comprehends the nature of the cause of all things, honours the things of whi
XXIX. (111) And Moses indeed, in the same manner, when he saw the king of Egypt, [exodus 14:7.] that arrogant man with his six hundred chariots, that
XXX. (114) Now the pupils and followers of these persons are those who say, Thy sons have taken the sum of the men of war who are under our charge, a
XXXI. (119) There are also particular gifts which it is suitable both to God to give, and to men to receive. And these must be the virtues and the ene
XXXII. (124) And every one who comes near the camp sees the calf and the dances, and he himself also is soon infected. For we fall in with Typhus and
XXXIII. (130) Therefore, any one may here rightly admire the expressions in which the command is conveyed. For how can it be anything but admirable fo
XXXIV. (134) Let us then look upon the tabernacle and the altar as ideas, the one being the idea of incorporeal virtue, and the other as the emblem of
XXXV. (140) And the scripture says that, he shall not die who offers abstemious sacrifices since ignorance brings death, and education and instruct
XXXVI. On this account the greatest of the kings and prophets, Samuel, as the sacred scriptures tell us, drank no wine or intoxicating liquors to the
XXXVII. (151) After this the soul goes on to deny that it drinks wine or strong drink, boasting in its being continually sober throughout the whole of
XXXVIII. (154) But since intoxication does not only display folly, which is the child of ignorance, but also utter insensibility and since, again, wi
XXXIX. (158) For knowledge, which is the opposite of ignorance, may be called, in a manner, the eyes and ears of the soul for it applies the mind to
XL. (162) But there are two kinds of ignorance, one simple, being complete insensibility and the other of a twofold nature, when a man is not only en
XLI. On which account it is said, They made their father drink Wine,[Ge 19:33.] That is to say, they brought complete insensibility on the mind, so
XLII. For it follows of necessity, since the imagination is unstable, that the judgment formed by it must be unstable likewise (171) and there are ma
XLIII. In the next place, not only are there all these variations with respect to animals, but there are also innumerable changes and varieties in men
XLIV. (181) And that is not the least influential cause of the instability of one's perceptions which arises from the position of the objects, from th
XLV. (184) What again are we to say of the quantities occurring in things compounded? For it is through the admixture of a greater or a lesser quantit
XLVI. (190) Some one will say, We at once comprehend colours. How so? Do we not do so by means of the external things, air and light, and also by the
XLVII. (192) Since, then, this is the state of affairs with respect to these matters, it is worth while to appreciate correctly the simplicity, or ras
XLVIII. (197) And since this is the case, who is so foolish and ridiculous as to affirm positively that such and such a thing is just, or wise, or hon
XLIX. (203) Is it not then strictly in accordance with nature that while its two daughters, Counsel and Assent, were agreed together, and sleeping tog
L. (206) Having now discussed these matters sufficiently, let us turn to what follows the points already examined. We said, then, that under the name
LI. (210) Now there are three companions of and servants of the intemperate and incontinent soul, the chief baker, the chief cook, and the chief butle
LII. For what advantage is there, from the hearing of the sacred scriptures, to a man who is destitute of wisdom, whose faith has been eradicated, and
LIII. (220) But all these men have been now spoken of as eunuchs, being utterly barren of wisdom. But the mind, with which the king of the belly makes
