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

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 is to say, with the six carefully arranged motions of the organic body, and with the governors who were appointed to manage them, who, while none of all created things are by nature calculated to stand still, think nevertheless that they may look upon everything as solidly settled and admitting of no alteration; when he, I say, saw that this king had met with the punishment due to his impiety, and that the people, who were practisers of virtue, had escaped from the attacks of their enemies, and had been saved by mighty power beyond their expectation, he then sang a hymn to God as a just and true judge, beginning a hymn in a manner most becoming and most exactly suited to the events that had happened, because the horse and his rider he had thrown into the Sea;"[Ex 15:4.] having utterly destroyed that mind which rode upon the irrational impulses of that four-footed and restive animal, passion, and had become an ally, and defender, and protector of the seeing soul, so as to bestow upon it complete safety. (112) And the same prophet begins a song to the well, not only for the destruction of the passions, but also because he has had strength given to him to acquire the most valuable of all possessions, namely incomparable wisdom, which he compares to a well; for it is deep, and not superficial, giving forth a sweet stream to souls who thirst for goodness and virtue, a drink at once most necessary and most sweet. (113) But it is not entrusted to any person who is not initiated in wisdom to dig this well, but only to kings, on which account it is said, "Kings hewed it out of Stone."[Nu 21:18.] For it is the office of mighty rulers to investigate and to establish wisdom, not meaning those who with their arms have subdued sea and land, but those who with the powers of the soul have fought against and subdued its diversified, and mingled, and confused multitude.