A Treatise on the Words that Noah Uttered When He Awoke from His Wine, or On Sobriety.

 I. (1) Having examined in the preceding treatise what has been said by the lawgiver about wine and the nakedness which attends upon it, we will now be

 II. (6) Such then is the condition of the sober man but when Moses speaks of Noah's younger son, he is not so much meaning to make a statement resp

 III. (10) And again in his great song he calls the whole people, when it is smitten with a desire of innovation by the name suited to foolish and infa

 IV. (16) It has therefore been proved, that in many passages Moses is in the habit of calling a person young, having regard not to the age of the body

 V. (21) Therefore, the scripture is seen to prove each particular of what I have said more plainly to those who have taught themselves to obey one inj

 VI. (26) The prophet, then, in accordance with this law, and as it were shooting his arrows with happy aim at the appointed mark, in strict agreement

 VII. (31) We must now then consider whom the wise man here curses for this is one of the matters especially deserving of investigation, since he curs

 VIII. (34) A stationary position and motion differ from one another for the one is a state of tranquillity, but motion is impetuosity, of which last

 IX. (38) Therefore, the same assertion applies to those who live according to folly, and also to all those who live in accordance with virtue or vice.

 X. (44) Why then have I said these things, except with the object of teaching that Ham the son of Noah, is the name of wickedness in a state of inacti

 XI. (51) These things then, I imagine, have now been sufficiently discussed. Let us now examine the affair of the curses, and see what the case is wit

 XIII. (59) This, then, is the prayer which Noah offers for Shem let us now see what kind of prayer it is that he puts forth for Japhet. He says, May

 XIII. (62) Thus much we may say concerning breadth. We must now consider who it is who Noah prays may dwell in the tents of Shem, for he does not say

XIII. (62) Thus much we may say concerning breadth. We must now consider who it is who Noah prays may dwell in the tents of Shem, for he does not say very clearly. One may affirm that he means the Lord of the universe; for what more suitable and beautiful abode in all creation could be found for God beyond a soul completely purified, and thinking nothing beautiful but what is good, and looking upon all things, which are usually held in estimation among men, in the light of subjects and body-guards of that one thing, good? (63) But God is said to dwell in a house, not as in respect of place (for he contains everything and is contained by nothing), but as in a most especial degree exerting his providence and care in favour of that place; for it follows inevitably in the case of every one who is master of a house that he has a particular care for that house. (64) But let every one, on whom the love of God has showered good things, pray to God that he may have as a dweller within him the Ruler of all things, who will raise this small house, the mind, to a great height above the earth, and will connect it with the bounds of heaven. (65) And what is said in the scriptures appears to coincide with this, for Shem is planted as a root of excellence and virtue; and from this root there sprang up a tree bringing forth good fruit, namely, Abraham, of whom the self-instructed and self-teaching offspring, Isaac, was the fruit, by whom again the virtues which are displayed in labour are sown, the practiser of which is Jacob, the man trained and exercised in wrestling with the passions, having the admonitions of angels for his gymnastic trainers. (66) He is the prince of the twelve tribes, which the scriptures call the "kingdom and priesthood of God."[Ex 19:6.] in reference to their agreement with the original author of their race, Shem, in whose house it was prayed that God might dwell; for a kingdom is the house of a king, being truly sacred, and the only house free from danger of being plundered. (67) Perhaps, indeed, the prayer has reference also to Japhet, that he also may make his abode in the dwellings of Shem, for it is well to pray for one who thinks the good things of the body and external advantages the only goods, that he may come over to the only true good, that of the soul, and may not wander from true opinions all his life, thinking advantages which are common to the most accursed and worst of men, such as health, and riches, and all such things as those, goods, when nature has not given any portion of what is really good to any wicked man; for, by its own nature, what is good can have no participation in what is bad.(68) On this account good is treasured up in the soul alone, in the beauty of which no foolish man has any share. Now, the original progenitor of a virtuous posterity has written that he prayed for this for some of his friends, saying, "Return unto Me,"[Ge 49:22.] in order that, returning to adopt his opinions, and looking upon good alone as beautiful, he might pass by the reports of mistaken men as to the nature of good. Let him, then, dwell in the house of him who says that the good of the soul is the only beautiful thing; passing by and repudiating the abodes of others, by whom corporeal and external advantages are held in honour. (69) And very appropriately has he assigned the fool to be a slave to those who cultivate virtue, that, either by passing under a better government he may live a better life, or if he continue in evil doing he may easily be punished by the independent authority of his masters.