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

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 rashness, or impudence of those who pretend to be able with ease to form an opinion, so as to assent to or deny what is stated with respect to anything whatever. For if the simple faculties are wanting, but the mingled powers and those which are formed by contributions from many sources are within sight, and if it is impossible for those which are invisible to be seen, and if we are unable to comprehend separately the character of all the component parts which are united to make up each faculty, then what remains except that we must think it necessary to suspend our judgment? (193) And then, too, do not those facts which are diffused over nearly the whole world, and which have caused both to Greeks and barbarians such erroneous judgments, exhort us not to be too ready in giving our credence to what is not seen? And what are these facts? Surely they are the instructions which we have received from our childhood, and our national customs and ancient laws, of which it is admitted that there is not a single one which is of equal force among all people; but it is notorious that they vary according to the different countries, and nations, and cities, aye, and even still more, in every village and private house, and even with respect to men, and women, and infant children, in almost every point. (194) At all events, what are accounted disgraceful actions among us, are by others looked upon as honourable; what we think becoming, others call unseemly; what we pronounce just, others renounce as iniquitous; others think our holy actions impious, our lawful deeds lawless: and further, what we think praiseworthy, they find fault with; what we think worthy of all honour, is, in the eyes of others, deserving of punishment; and, in fact, they think most things to be of a contrary character to what we think. (195) And why need I be prolix and dwell further on this subject, when I am called off by other more important points? If then, any one, leaving out of the question all other more remarkable subjects of speculation, were to choose to devote his time to an investigation of the subject here proposed, namely, to examine the education, and customs, and laws of every different nation, and country, and place, and city; of all subjects and rulers; of all men, whether renowned or inglorious, whether free or slaves, whether ignorant or endowed with knowledge, he would spend not one day or two, nor a month, nor even a year, but his whole life, even though he were to reach a great age, in the investigation; and he would nevertheless still leave a vast number of subjects unexamined, uninvestigated, and unmentioned, without perceiving it. (196) Therefore, since there are some persons and things removed from other persons and things, not by a short distance only, but since they are utterly different, it then follows of necessity that the perceptions which occur to men of different things must also differ, and that their opinions must be at variance with one another.