|
|
|
Featured Book: The Comprehensive New Testament More Books: Online References: Apostolic and Early Church Fathers
|
ON
DRUNKENNESS 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
insensibility and of insatiable greediness, and of a covetousness which is hard
to be pleased, and of a cheerfulness which comprehends many other objects, and
of a nakedness which is apparent in all the things now mentioned, such as that
which he says Noah, when drunk, displayed himself in. Wine, then, is said to
produce all these effects. (5) But great numbers of persons who, because they
never touch unmixed wine, look upon themselves as sober, are involved in the
same accusation. And one may see some of them acting in a foolish and senseless
manner, and others possessed by complete insensibility; and others again who are
never satisfied, but are always thirsting for what cannot be obtained, because
of their want of knowledge; others, on the other hand rejoicing and exulting;
and others in good truth naked. (6) The cause now of behaving foolishly is a
mischievous ignorance; I mean by this expression, not an ignorance of such
things as are matters of instruction but an alienation from, and dislike of
knowledge. The cause again of insensibility is a treacherous and mutilated
ignorance. The cause of insatiability is a most grievous appetite for the
indulgence of the passions of the soul. The cause of cheerfulness is at once the
acquisition and the employment of virtue. Of nakedness there are many causes--an
ignorance of such things as are opposite to one another; complete innocence and
simplicity of manners; truth, which strips off all the coverings of such things
as are concealed, on the one side revealing virtue to our eyes, and on the other
side, in its turn, uncovering vice; (7) for no one can possibly put off both
these things at one time, nor can he either strip them both off together. But
when any one discards the one, he must of necessity take up and clothe himself
with the other. (8) For as the old story tells us, God, when he had combined
pleasure and pain, two things naturally at variance, under one head, gave to us
an outward sense capable of appreciating them both, not at the same moment, but
at different times, fixing the period of the return of one to be simultaneous
with the moment of the flight of the other. Thus from one root of the dominant
principle, the two shoots of virtue and vice sprang up, neither blossoming nor
bearing fruit at the same time; (9) for when the one loses its leaves and fades
away, then the other begins to shoot, and blossom, and look green, so that one
might fancy that the one withered through dissatisfaction at the blooming
appearance of the other. It is with reference to this that Moses represents in a
most natural manner the departure of Jacob to be contemporaneous with the
arrival of Esau; "For it came to pass," says he, "that as Jacob
went out his brother Esau came In."{1}{Genesis 27:30.} (10) As long,
indeed, as prudence dwells in and makes his abode in the soul, so long every
companion of folly is discarded and banished to a distance; but when prudence
departs then folly rejoices and enters, since its enemy and adversary, for whose
sake it was driven away and banished, is no longer inhabiting the same place as
before. 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 first of all to
establish the first point. We said, then, that ignorance was the cause of man's
behaving foolishly and misconducting himself, just as a great quantity of
unmixed wine is to great numbers of foolish persons; (12) for ignorance is the
primary evil of all the errors of the soul, if we must tell the truth, from
which, as from a spring, all the actions of life do flow, never producing to any
one, one single stream of wholesome or drinkable water, but only brackish water,
the cause of disease and destruction to all who use it. (13) Thus, at all
events, the lawgiver is very indignant with all uninstructed and unmanageable
persons, more than he is with any other description of people whatever. And a
proof of this is this: who are they who are united in alliance not so much by
study as by nature, whether among men or among the other kinds of animals? No
one; not even a madman would say that any beings were so closely united as
parents and children; for even by the mere untaught instinct of nature the
parent always cares for his offspring, and in every case endeavors to provide
for its safety and durability. 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 who would
naturally have been advocates, I mean the father and mother, in order that the
children may be destroyed by those by whom above all others it was natural they
should be saved; "For if," says he, "any man's son be
disobedient, or contentious, not obeying the voice of his father and of his
mother, and if they reprove him and he does not listen to them, then his father
and his mother shall take him, and shall bring him before the elders of the
city, and shall bring him to the gate of that place, and shall say to the men of
their city, This our son is disobedient and contentious, and does not obey our
voice, but spends his time in revelling and drunkenness. And the men of that
city shall stone him, and you shall destroy that wicked one from among
You."{2}{Deuteronomy 21:18.} (15) Therefore, here the accusations are four
in number--disobedience, and contentiousness, and love of revelling, and
drunkenness; and the last of these is the greatest, deriving its growth from the
first, namely, from disobedience; for when the soul begins to be restive it
advances onward through contention and quarrelsomeness, and arrives at last at
the furthest boundary, drunkenness, the cause of alienation of mind and folly.
But it is requisite to see the force of each of all these accusations, beginning
with the first in order. V.
(16) It is then confessed by all most undeniably, that it is both honorable and
advantageous to yield and to become obedient to virtue, so that on the other
hand to be disobedient to it must be disgraceful and in no moderate degree
disadvantageous. And to be contentious and obstinate is a quality which
comprehends every extravagance of evil; for the man who is disobedient is less
wicked than he who is contentious, since the one only disregards what he is
commanded to do, but the other also exerts himself to do the contrary. (17)
Come, now, let us investigate the true nature of these things. Since the law
commands, for instance, that men should honor their parents, he who does not
honor them is disobedient; but he who dishonors them is contentious. And again,
since it is a righteous action to preserve one's country, we must call the man
who admits of hesitation in the pursuit of the object disobedient, but the man
who is prepared moreover to betray it we must pronounce perverse and
contentious. (18) Again, he who, when requested to requite a favor, contradicts
the man who says that he ought to consider himself a debtor, is disobedient; but
he who, in addition to making no return, is so carried away by contentiousness
that he endeavors to do the person what harm he can, commits unredeemable
wickedness. And further, he who never approaches, nor
practices sacrifices, or any of the other observances required by piety,
disobeys the commandments which the law usually ordains in such matters; but he
who resists and turns aside to the opposite disposition, impiety, is a wicked
man and a minister of impiety. 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."{3}{Exodus 5:2.} For
by his first expression he states that there is no such thing as a Deity; and by
the second question he means, that even if there is such a being, still he will
not recognize him, which arises from a deficiency in his providence; for if he
were possessed of providence he would be recognized. (20) Now to bring
contributions and supplies in aid of an entertainment with a view to a
participation in that best of all possessions, prudence, is praiseworthy and
advantageous. But to do so with a view to the worst of all objects, folly, is
disadvantageous and blamable; (21) therefore, the contributions for the most
excellent object are the desire of virtue, the imitation of good men, continued
care, laborious practice, incessant and unwearied labors; the contributions for
the opposite object are relaxation, indifference, luxury, effeminacy, and a
complete desertion of what is right. (22) And we may see those who every day
descend into the arena to contend in drinking much wine, and practising this
quality every day, and striving to gain the victory in greediness and voracity,
bringing their contributions as though they had some desirable object in view,
and injuring themselves in every thing, in their property, and their bodies, and
their souls; for by contributing their property they diminish their substance;
and they break down and enervate the powers of their bodies by their luxurious
way of life, and as for their souls, inundating them with immoderate food like a
swollen torrent, they compel that to sink down to the lowest depth. (23) For the
same manner all those, who bring contributions for the destruction of learning,
injure the most important thing in them, namely, their mind, cutting off every
thing that might save it--prudence, and temperance, and courage, and justice; on
which account he seems to me himself to use a compound word, symbolokopoľn, for
the more manifest manifestation of his meaning, because they who bring forward
attempts at virtue as their offering and contribution, wound and lacerate, and
cut to pieces, obedient and learningloving souls to the extent of their utter
destruction. 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.{4}{Genesis
14:17.} And on the other hand, Amalek is said to have cut to pieces the rear of
the company of the meditator of virtue, {5}{Deuteronomy 25:18.} in strict
accordance with the truth of nature; for what is contrary to one is also hostile
to the other, and such things are always meditating the destruction of one
another. (25) But one may especially blame a man who contributes offerings on
this account, because such an one has not only determined to do wrong, but also
to cooperate with others in doing wrong, thinking fit in some things to be the
leader himself, and in others to follow the leadership of others; so that,
erring both by nature and through what he has learnt, he leaves himself no good
hope of safety, and this, too, though the law has expressly said that one must
"not follow a multitude to do Evil;"{6}{Exodus 23:2.} (26) for, in
truth, evil is a very manifold and very fertile thing in the souls of men, but
good is but a contracted and rare thing. Again it is a most useful
recommendation, not to join with many persons to do evil, but to unite with a
few whose chief practice is to do justly. VIII.
(27) The fourth and greatest of the accusations, is that of drunkenness, not
slight but excessive drunkenness. For devotion to crime is equivalent to
devotion to swelling up, and kindling, and inflaming the poison which is the
great cause of folly, namely ignorance, a thing which can never be extinguished,
but which is at all times and in every case raising a conflagration and fury in
the soul. (28) Very naturally, therefore, justice will follow which purifies
every evil disposition of the mind, for it is said, "Thou shall utterly get
rid of the wicked man," not out of the city, or out of the country, or out
of the nation, but "out of Yourselves."{7}{Deuteronomy 21:21.} For
there are many faulty and blamable thoughts lurking in us, and taking up their
abode in the recesses of our hearts, which, since they are incurable, it is
necessary to eradicate and destroy. (29) Therefore it is just that this
disobedient and contentious man, who is always advancing plausible reasons as a
sort of offering and contribution on his part towards the destruction of what is
good, and who is inflamed with strong wine, and raging in a drunken manner
against virtue, and being absurdly excited to his own injury by wine, should
have his allies for his accusers, his own father and mother, since he ought to
receive every possible reproof and chastisement from those who can be saved;
(30) but of the father and mother the appellations are common, but their powers
are different. At all events we shall speak with justice, if we say that the
Creator of the universe is also the father of his creation; and that the mother
was the knowledge of the Creator with whom God uniting, not as a man unites,
became the father of creation. And this knowledge having received the seed of
God, when the day of her travail arrived, brought forth her only and
well-beloved son, perceptible by the external senses, namely this world. (31)
Accordingly wisdom is represented by some one of the beings of the divine
company as speaking of herself in this manner: "God created me as the first
of his works, and before the beginning of time did he establish me." For it
was necessary that all the things which came under the head of the creation must
be younger than the mother and nurse of the whole universe. 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 reproach; for
neither is any one able to contain the immeasurable multitude of their gifts,
perhaps even the whole world is not; but like a shallow channel, when the great
fountain of the bounties of God flows into it, it will be very speedily filled
so as to overtop its bounds and overflow; but if we are unable to receive his
benefits, how shall we endure his chastising powers when they come upon us? (33)
But these parents of the universe must be taken out of the present discussion;
and for the present let us consider their pupils and acquaintances who have had
assigned to them the care and superintendence of such souls as are not unwilling
to learn and illiterate. Therefore we say that the father is masculine and
perfect right reason, and that the mother is that middle and encyclical course
of study, and instruction, and learning, which it is honorable and advantageous
to obey as a child obeys his parents. (34) The recommendation then of the
father, that is of right reason, is to follow and obey reason, pursuing naked
and undisguised truth; and the injunction of learning, the mother that is, is to
obey the just customs, which ancient men who embraced opinion, as if it were
truth, have established in cities, and nations, and countries. (35) Now these
parents have four classes of children. First of all comes that class which is
obedient to them both, the second is that which attends to neither, being the
opposite of the former one. Of the others, each is half perfect. For the one is
exceedingly attached to its father, and attends to him, but disregards its
mother and her injunctions. The other again appears to be attached to its
mother, and obeys her in everything, but pays but little attention to its
father. The first class, therefore, will carry off the prize of victory as
superior to all the others; the second, which is the contrary of it, will meet
with defeat and destruction at the same time; and as to each of the others they
will claim, one the second prize, and the other the third. The one which is
obedient to its father being the second in honor, and the one which obeys its
mother being the third. 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 various forms
arising from the manifold and different ways of life, after the manner of the
Egyptian Proteus, who was able to assume the likeness of anything in the whole
world, and to conceal his real form so as to render it entirely invisible, the
most visible image is Jothor, a compound of pride, who evidently represents a
city and constitution of men from all quarters, and of all nations, carried away
by vain opinions. (37) For after the wise Moses had invited the whole people of
the soul to observe piety and to pay the honor due to God, and had taught them
the commandments and the most sacred laws, (for he says, "When there is a
controversy among them and they come to me, I will decide between them all, and
I will bring together to them the commandments of God and his
Law."){8}{Exodus 18:16.} then Jothor, wise in his own conceit, uninitiated
in the divine blessings, but having principally lived among human and
corruptible things, harangues the people, and proposes laws contrary to those of
nature, having regard only to opinion, while those other laws are all referrible
to the standard of reality and truth. (38) And indeed the prophet, pitying this
man and commiserating his exceeding error, thinks it fitting to endeavor to
teach him better things, and to persuade him to change his ways, and to forsake
vain opinions and steadily to follow the truth. (39) For says he, "We after
having cut up and eradicated the vain pride of the mind, will leave our abodes
and depart to the place of knowledge, which we shall gain possession of by the
divine oracles and their agreement of the result with them. Come now with us,
and we will do thee Good."{9}{Numbers 10:29.} For so doing you will get rid
of that most pernicious thing, false opinion, and you will acquire that most
advantageous thing, truth. (40) But he, being as it were subdued by enchantment
in this way, will neglect what is said, and will by no means follow any kind of
knowledge whatever, but will retire and will run off to his own individual and
empty pride. For it is said in the scripture that he replied to him, "I
will not go, except to my own country and to my own race;" that is to say,
to his kindred infidelity imbued with false opinions, since he had not learnt
that true faith which is dear to men. 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,"{10}{Exodus
18:11.} he accuses himself of impiety in the eyes of all men who are competent
to form a judgment; for they will say to him, (42) "Dost thou now know, O
impious man, the power of the Ruler of the universe? but before this thou didst
not know it. For was there anything which thou hast ever fallen in with of more
antiquity or power than God? And are not the virtues of their parents known to
the children before anything else in the world? And was not the Ruler of the
universe the creator and the father of it? So that if you now say that you know
it, you do not know it now, because you did not know it from the beginning of
the creation." (43) And you are not the less convicted of false pretences,
when you profess to compare things that cannot be compared, and say that you now
recognize the greatness and pre-eminence of God in comparison of all other gods.
For if thou hadst in real truth known the living God, you would never have
supposed that there was any other god endued with independent authority; (44)
for as the sun, when he has arisen, hides the stars, pouring forth his own light
altogether over our sight, so also when the beams of the light-giving God,
unmingled as they are, and entirely pure, and visible at the greatest distance,
shone upon the eye of the soul, being comprehensible only by the intellect, then
the eye of the soul can see nothing else; for the knowledge of the living God
having beamed upon it, out-dazzles everything else, so that even those things
which are most brilliant by their own intrinsic light appear to be dark in
comparison. (45) Therefore he would never have ventured to compare the true and
faithful God to those falsely named gods, if he had really known him; but
ignorance of the one God has caused him to entertain a belief of many as gods,
who have in reality no existence at all. XII.
(46) Now this same opinion is entertained by every one who, having thoroughly
comprehended the affairs of the soul, looks with astonishment on the affairs of
the body and on the things external to the body, diversified as they are with
different colors and forms, in order to deceive the outward sense, which is
easily worked upon. (47) Such a man as this the lawgiver calls labor, who, not
perceiving the true laws of nature, falsely assents to those which are in force
among men, saying, "It is not the custom in our country to give the younger
daughter in marriage before the Elder."{11}{Genesis 29:26.} (48) For he
thinks that it behoves him to adhere to the classification arising from the
consideration of time, according to which, that which is oldest is entitled to
priority, and after that, that which is the younger is admitted to a
participation in their joint rights. But the practicer in wisdom, knowing that
natures are not subject to time, desires what is younger first, and what is
older afterwards. And moral reason agrees with him in this matter, for it is
necessary for those who practice
anything, first of all to come to the more recent learning, in order that after
that, they may be able to derive advantage from that which is more perfect. (49)
And, on this account, the lovers of virtue and excellence do not approach the
doors of the older philosophy before they have become familiar with these
younger parts of it, grammar, and geometry, and the whole range of encyclical
learning; for these subordinate branches do always attend upon those, who with
sincerity and purity of purpose court wisdom. (50) But he acts cunningly in
opposition to these principles, wishing us to take to ourselves the elder sister
first, not in order that we may have her in a lasting manner, but that being
attracted by the allurements of the younger, we may hereafter relax in our
desire for the elder one. 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, men coming from
their very swaddling clothes to the most perfect study and way of life,
philosophy, not thinking it fit to be utterly ignorant of encyclical learning,
have still determined to apply themselves to them late and unwillingly. And
then, descending from the older and more important kinds of learning to the
contemplation of the inferior and younger branches, they have grown old among
them so as no longer to be able to return to those pursuits with which they
began. (52) It is on this account, I imagine, that he says, "Accomplish her
seven years," which is equivalent to: let not the good of the soul be
unaccomplished by you; but let it have an end and a due completion, in order
that you may meet with the younger classification of good things, of which
personal beauty, and glory, and riches, and such things as these make up the
sum. (53) But he does not promise to accomplish them, but only agrees to fulfil
them; that is to say, studying never to omit anything which may conduce to its
growth and fulness, but in every instance laboring to get the better of all his
difficulties, even though there may be innumerable impediments hindering and
drawing him in the opposite direction. (54) And the scripture here appears to me
to show very plainly, that customs are regarded by men more than by women, as is
clear by the words of Rachel, who admires only those things which are
perceptible by the outward senses; for she says to her father, "Be not
angry, my lord, that I am unable to rise up before thee in thy presence, because
the custom of women is upon Me."{12}{Genesis 31:35.} (55) Therefore it is
especially the conduct of women to pay regard to customs; for, indeed, that is
the habit of the weaker and more feminine soul; while the nature of men, and of
that reason which is really vigorous and masculine, is to be guided by nature. 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
things, and nevertheless admires and honors every one of them, and all but
prefers them to itself. (57) Since who of us does resist wealth, and who of us
enters the lists against glory? And who despises honor or authority, who, I may
say, of almost all those who are still stained by vain opinions? No one
whatever. (58) But as long as we have none of these things we talk loudly and
proudly, as if we were men of small wants, and companions of frugality, which
renders life all-sufficient for itself, and just, and suitable for free and
nobly born men. But when there is hope of any of the things which I have
enumerated, or when only the slightest breeze of such hope blows upon us, then
we are found out, for we at once yield, and submit, and are unable to hold out
or resist; and being betrayed by the outward senses, which are so dear to us, we
abandon the whole alliance of the soul, and we desert not in a concealed manner,
but openly and undisguisedly. And perhaps this is not more than is reasonable to
expect. (59) For the customs of women are still predominant in us, while we are
not as yet able to wash them off, or to rise and cross over to the hearth of the
men's chamber, as is related of the mind which loved virtue, by name Sarah; (60)
for she is represented in the sacred oracles as having ceased to be influenced
by the customs of women, {13}{Genesis 18:11.} when she was about to be in
travail and to bring forth the self-taught offspring, being by name Isaac. (61)
And she is said not to have had a mother, having received the inheritance of
relationship from her father only, and not from her mother, having no share in
the female race; for some one has said somewhere, "And yet, in truth, she
is my sister, the daughter of my father, but not the daughter of my
Mother."{14}{Genesis 20:12.} For she is not formed of the material
perceptible by the outward senses, which is always in a state of formation or of
dissolution, which is called the mother, and nurse and bringer up of created
things; among which, first of all, the tree of wisdom sprang up, but rather of
the cause and father of all. (62) She, therefore, having emerged out of the
whole corporeal world, and exulting from the joy which is in God, laughs at the
pursuits of men, which are conversant about either war or peace. 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 senses, are not
able to stand up in opposition to anything that is apparent. But are dragged on,
some of us, in spite of ourselves, and others of us willingly, by everything
which comes across us; (64) and if our army, not being able to execute the
commands of the father, were to yield, it would nevertheless have for an ally
its mother, moderate learning, which enacts in different cities such laws as are
in common use, and appear to be just, and establishes different institutions in
different countries. (65) But there are some persons who, neglecting the
precepts of their mothers, adhere with all their might to the injunctions of
their fathers, whom right reason has thought worthy of the greatest honor,
namely, of the priesthood; and if we go through their actions, by which they
have obtained this honor, we shall perhaps incur the ridicule of many, who are
deceived by the first appearances which present themselves to them, and who do
not perceive those powers which are invisible and kept in the shade. (66) For
those who have applied themselves to prayers and sacrifices, and the whole body
of ceremonies connected with the temple, are, what seems a most paradoxical
thing, homicides, fratricides, murderers of those persons who are nearest and
dearest to them, though they ought to be pure, and sprung from the pure, having
no connection with any pollution, intentionally incurred, nay, not even
unintentionally. (67) For it is said, "Each of you slay his brother, and
each of you slay his neighbour, and each of you slay his nearest relations. And
the sons of Levi did as Moses had spoken; and there fell of the people in that
day about three thousand Men."{15}{Exodus 32:27.} And those who had slain
such a vast multitude he praises, saying, "Ye have this day, each of you,
filled your hands to the Lord in your son, or your brother, so that blessing
shall be given to you." 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 according to
the laws of the state, and acts like a demagogue, namely, custom: but that the
others preserve the laws of nature, having, for their ally, their father,
namely, right reason; (69) for it is not the case, as some persons think, that
the priests slay men, rational animals, compounded of soul and body, but they
only eradicate from their minds all those things which are akin to and dear to
the flesh, thinking it seemly for those who have become ministers of the only
wise God, to alienate themselves form all the things of creation, and to look
upon all such things as enemies and thoroughly hostile. (70) On this account it
is, that we shall slay a brother, not a man, but the body, which is brother to
the soul; that is to say, we shall separate that which is devoted to the
passions and mortal, from that which is devoted to virtue and divine. And,
again, we shall slay a neighbour, not a man, but a company and a band; for such
a company is, at the same time, akin to, and hostile to, the soul, laying baits
and spreading snares for it, in order that being inundated by the objects of the
outward senses, which overflow it, it may never emerge and look up to heaven, so
as to embrace the beautiful and God-like natures. And we shall also slay those
nearest to us: but that which is nearest to the mind is uttered speech,
inserting false opinions among reasonable and natural plausibilities and
probabilities, to the destruction of that best of all possessions, truth. 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 him, namely,
silence (for silence is the death of speech), in order that the mind may be no
longer led away by its sophisms, but being completely emancipated from all the
pleasures which are according to the body, "the brother," and being
alienated from, and having shaken off the yoke of, all the trickeries according
to "the neighbour," and the neighbouring outward senses, and from the
sophistries in accordance with the "nearest" speech, may be able, in
all purity, to apply itself to all the proper objects of the intellect. (72)
This is he "who says to his father and to his mother," his mortal
parents, "I have not seen you," ever since I have beheld the things of
God, who "does not recognize his sons," ever since he has become an
acquaintance of wisdom, who "disowns his Brethren,"{16}{Deuteronomy
33:9.} ever since he has ceased to be disowned by God, and has been thought
worthy of perfect salvation. (73) This is he who "took as coadjutor,"
that is to say, who searched for and sought out the things of corruptible
creation, of which the chief happiness is laid up in eating and drinking, and
who went, Moses says, "to the chimney," which was burning and flaming
with the excesses of wickedness, and which could never be extinguished, namely,
the life of man, and who, after that, was able even to pierce the woman through
her belly, {17}{Numbers 25:8.} because she appeared to be the cause of bringing
forth, being, in real truth, rather the patient than the agent, and even every
"man," and every reasoning which follows the opinion which attributes
passions to the essence of God, who is the cause of all things. 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? But with God,
the ruler and father of the universe, he will be thought worthy of infinite
praises and panegyrics, and of rewards which can never be taken away; and the
rewards are great, and akin to one another, being peace and the priesthood: (75)
for it was an illustrious achievement, after having put to flight the almost
invincible troops of men who live according to the common fashion, and having
put down the civil war of the appetites in the soul, to establish a peace
firmly; and for this great exploit to receive nothing else, not riches, not
glory, not honor, not authority, not beauty, not strength, not any of the
advantages of the body, nor, on the other hand, earth or heaven, or all the
world, but that most important and valuable of all things, the rank of the
priesthood, the office of serving and paying honor to Him who is in truth the
only being worthy of honor and service; this is an admirable thing, an object
worthy of contention. (76) And I was not wrong when I called those rewards,
brothers to one another, but I said so, knowing that he cannot be made a true
priest who is still serving in human and mortal warfare, in which vain opinions
are the officers of the companies; and that he cannot be a peaceful man, who
does not in sincerity cultivate and serve, with all simplicity, the only Being
who has no share in warfare, and everlasting peace. XIX.
(77) Such are the persons who honor their father, and the things belonging to
their father, but who pay but little regard to their mother and to things that
belong to her. But Moses represents the man who is at variance with both his
father and his mother, and brings them forward as saying, "I know not the
Lord; and I will not let Israel Go."{18}{Exodus 5:2.} For he appears to put
himself in opposition to those divine things, which are established in
accordance with divine reason, and also to those which are established with
reference to created beings, by means of education, and to be throwing
everything into confusion in every direction. (78) And there are even now--for
the human race has not as yet entirely purified itself from unmixed
wickedness--there are still persons who have absolutely determined to do nothing
which has any bearing on piety or on human society, but who, on the contrary,
are the companions of impiety and atheism, and treacherous towards their equals.
(79) And these men go about, being the greatest imaginable pests of their
cities, out of curiosity and a love of interfering, mixing themselves up with,
or rather, if one must tell the truth, throwing into confusion all kinds of
affairs, both public and private, men who ought to have put up prayers and
offered sacrifices to avert (as if it had been a great disease) famine, or
pestilence, or any other evil inflicted by God; for these calamities are great
evils to those on whom they fall; in reference to which Moses sings their
destruction, when they have been destroyed by their own allies, and swallowed up
by their own opinions, as if by the waves of a stormy sea. XX.
(80) Let us now, therefore, proceeding in regular order, speak of the enemies of
these persons, men who honor instruction and right reason, among whom are those
who are attached to the virtue of one of their parents, being half-perfect
companions; these men are the most excellent guardians of the laws which the
father, that is to say, right reason, established, and faithful stewards of the
customs which education, their mother, instituted; (81) and they were instructed
by right reason, their father, to honor the Father of the universe, and not to
neglect the customs and laws established by education, their mother, and
considered by all men to be founded in justice. (82) When, therefore, Jacob, the
practicer of virtue, and the man who entered into the lists of, and was a
candidate for, the prizes of virtue, was inclined to give his ears in exchange
for his eyes, and words for actions, and improvements for perfection, as the
bounteous God was willing to give eyes to his mind, in order that he might for
the future clearly see what hitherto he had only comprehended by hearing (for
the eyes are more trustworthy than the ears), the oracle sounded in his ears,
"Thy name shall not be called Jacob; but Israel shall thy name be, because
thou hast prevailed with God and with men, with Power."{19}{Genesis 32:28.}
Jacob then is the name of learning and or improvement, that is to say of those
powers which depend upon learning, and Israel is the name of perfection, for the
name being interpreted means "the sight of God;" (83) and what can be
more perfect among all the virtues than the sight of the only living God?
Accordingly he who hath seen this good things is confessed to be good by both
his parents, having attained to strength in God and power both before the Lord
and before men. (84) And it appears to me to be very well said in the book of
Proverbs, "Men who see what is right before God and before
Men."{20}{proverbs 3:4.} Since it is by the aid of both these that men
attain to the complete possession of good. For when you have been taught to
observe the laws of your Father, {21}{Proverbs 4:3.} and not to disregard the
injunctions of your mother, you will be able to say with confidence and pride,
"For I also was born a son, subject to my father, and beloved before the
face of my "mother." 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 if you paid
due respect to the ordinances of the uncreate God out of a love for, and a
desire to exhibit piety? (85) Therefore Moses, the divine prophet of God, in his
description of the building of the temple, shows the perfection of the temple in
both points; for it is not without due consideration for us that he covers the
ark both within and without with gold, or that he gives two robes to the chief
priest, or that he builds two altars, one outside the tabernacle for the
victims, and the other inside for the burning incense; but he does this, wishing
by these emblems to exhibit the virtues of each species; (86) for it is fitting
that the wise man should be adorned both with the invisible excellences existing
within in the soul, and also with those external ones which are outwardly
visible, and with prudence which is more valuable than gold. And whenever it
departs from human studies, worshipping the living God alone, it puts on the
simple unvaried robe of truth, which no mortal thing can ever touch, for it is
made of linen material, a material not produced from any being whose nature it
is to die. But whenever it passes over to mix in political affairs, then it lays
aside the man's robe and assumes the other embroidered one of a most admirable
beauty to look at; for life being a thing of great variety and of great changes,
requires the diversified wisdom of the pilot who is to hold the helm; (87) and
he will appear in the outer conspicuous altar of life to exercise abundant
prudence with respect to the skin, and flesh, and blood, and everything relating
to the body, in order not to offend the common multitude which gives the second
place in honor to the good things of the body in close proximity to the good
things of the soul; and at the inner altar he will use bloodless, fleshless,
incorporeal things, things proceeding from reasoning alone, which are compared
to frankincense and other burnt spices; for as these fill the nostrils, so do
those fill the whole region of the soul with fragrance. 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 true species without
alteration to those who have acute sight, and who are not carried away by the
burden of the body with which they are surrounded: but who see the impression
which is stamped upon it by art itself. (89) They say that Phidias, the
celebrated statuary, made statues of brass, and of ivory, and of gold, and of
other different materials, and that in all these works he displayed one and the
same art, so that not only good judges, but even those who had no pretensions to
the title, recognized the artist from his works. (90) For, as in the case of
twins, nature having often employed the same character, has produced similitudes
very slightly indeed differing from one another; in the same manner perfect art,
being the imitation and copy of nature, when it has taken different materials,
fashions and stamps the same appearance on all, so that the works produced by
her are in the highest possible degree kindred, and brother-like, and twins.
(91) And the power which exists in the wise man will show the same result: for
when it is occupied with the affairs of the living God it is called piety and
holiness: but when it employs itself upon the heaven, and the things in heaven,
it is natural philosophy; and when it devotes itself to the investigation of the
air, and of the different circumstances attending its variations and changes,
whether taking place in the uniform yearly revolutions of the seasons, or in the
partial periods of months and days, it is then called meteorology. It is called
moral philosophy when it busies itself about the rectification of human morals;
and this moral philosophy is divided into several subordinate species; that
namely of politics, when occupied about state affairs; economy, when applied to
the management of a household; when it is devoted to the subject of banquets and
entertainments, it is then convivial philosophy. Again, that power which
concerns itself about the government of men, is royal; that which is conversant
with commands and prohibitions, is legislative. (92) For all these different
powers the wise man of many names and many celebrities does truly contain within
himself, namely, piety, holiness, natural philosophy, meteorology, moral
philosophy, political knowledge, economy, royal power, legislative wisdom, and
innumerable other faculties; and in every one of them he will be seen to wear
one and the same appearance. 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 excellent proof of this
partition and division of the chapter; for when a child is elated and puffed up
by folly, his parents accuse him in this manner, saying, "This is our
Son,"{22}{Deuteronomy 21:19.} pointing to the disobedient and stiff-necked
youth; (94) for by the demonstration "this," they show that they have
other sons likewise, some of whom obey one of them, and others of whom obey them
both, being well-disposed reasonings, of whom Reuben is an example; others
again, who are fond of hearing and learning, of whom Simeon is a specimen, for
his name, being interpreted, means "hearing;" others, people who fly
to and become suppliants of God, this is the company of the Levites; others
singing a song of gratitude, not so much with a loud voice as with the mind, of
whom Judah is the leaders; others, who have been thought worthy of rewards and
presents, on account of their voluntary acquisition of virtue through labor,
like Issachar; others, persons who have abandoned the Chaldaean meteorological
speculations, and passed over to the contemplation of the uncreate God, like
Abraham; some, who have attained to self-taught and spontaneous virtue, like
Isaac; some, full of wisdom and strength, and beloved by God, like the most
perfect Moses. XXIV.
(95) Very naturally, therefore, the sacred law commands the disobedient and
contentious man--who brings contributions of evil, that is to say, who joins
together and heaps up sin upon sin, great crimes on little ones, fresh guilt
upon ancient, intentional upon involuntary misdeeds; and who, like a person
inflamed by wine, is always intoxicated and drunk, and raging with ceaseless and
unrestrained drunkenness, during the whole of his life--to be stoned; because he
has drunk of the unmixed and abundant cup of folly, and because he has destroyed
the injunctions of right reason, his father, and the legitimate expositions of
his mother's instruction. And though he had an example of excellence and virtue
in his brothers, who were approved of by his parents, he did not imitate their
virtue, but, on the contrary, he thought fit to go to an additional length in
his transgressions, so as to make a god of the body, and to make a god of
Typhus, who is especially honored among the Egyptians, the emblem of whom was
the figure of a golden bull; around which his mad worshippers establish dances,
and sing, and prelude, not with such melodies as are redolent of wine and
revelry, like the sweet songs sung at feasts and entertainments, but a really
melancholy and mournful lamentation, like men intoxicated, who have relaxed and
quite destroyed the tone and energy of the soul. (96) For it is said, that when
Joshua heard the people crying out he said to Moses, "There is the sound of
war in the camp. And he said, It is not the voice of man beginning to exert
themselves in battle, nor is it the voice of men betaking themselves to flight,
but it is the voice of men beginning revelry and drunkenness that I hear: and
when he came near to the camp he saw the calf and the Dances."{23}{Exodus
32:17.} And the enigmatical meaning, which is concealed under these figurative
expressions, we will explain to the best of our ability. XXV.
(97) Our own affairs are at one time in a state of tranquility, and at another
they behave as it were with unseasonable impetuosity and loud cries; and their
tranquility is profound peace, and their condition, when in an opposite state,
is interminable war; (98) and the witness to this fact is one who has
experienced its truth, and who cannot lie; for having heard the voice of the
people crying out, he says to the manager and superintendent of the affairs,
"There is a sound of war in the tent;" for as long as the irrational
impulses were not stirred up, and had not raised any outcry in us, our minds
were established with some firmness; but when they began to fill the place of
the soul with all sorts of voices and sounds, calling together and awakening the
passions, they created a civil sedition and war in the camp. (99) Very
naturally, for where else should there be strife, and battle, and contention,
and all the other deeds of interminable war, except in the life according to the
body, which he, speaking allegorically, calls the camp? This life the mind is
accustomed to leave, when under the influence of God it approaches the living
God, contemplating the incorporeal appearances; (100) "for Moses,"
says the scripture, "having taken his own tent, fixed it outside the
camp," and that too not near it, but a long way off, and at a great
distance from the camp. And by these statements he tells us, figuratively, that
the wise man is but a sojourner, and a person who leaves war and goes over to
peace, and who passes from the mortal and disturbed camp to the undisturbed and
peaceful and divine life of rational and happy souls. 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
Cease."{24}{Exodus 9:29.} Think not here that he who is speaking is a man,
a contexture, or composition, or combination of soul and body, or whatever else
you may choose to call this concrete animal; but rather the purest and most
unalloyed mind, which, while contained in the city of the body and of mortal
life is cramped and confined, and like a man who is bound in prison confesses
plainly that he is unable to relish the free air. But as soon as it has escaped
from this city, then being released, as to its thoughts and imaginations, as
prisoners are loosened as to their hands and feet, it will put forth its
energies in their free, and emancipated, and unrestrained strength, so that the
commands of the passions will be at once put an end to. (102) Are not the
outcries of pleasure very loud with which she is accustomed to deliver such
commands as please her? And is not the voice of appetite unwearied when she
pours forth her bitter threats against those who do not serve her? And so again
all the other passions have a voice of loud and varied sound. (103) But even, if
each one of the passions were to exert the ten thousand mouths and voices, and
all the power of making an uproar spoken of by poets, it would not be able to
perplex the ears of the perfect man, after he has already passed from them, and
determined no longer to dwell in the same city with them. 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 war were
heard, the tranquility dear to peace having been driven to a distance. For he
does not say that it is not such a shout of war, but that it is not such a shout
as some persons think the cry of men who have conquered or who have been
conquered to be, but rather such an one as would proceed from men heavy and
overwhelmed with wine. (105) For the expression, "It is not the voice of
men beginning to exert themselves in battle," is equivalent to the words,
"of men who have got the better in war," for exertion in battle is the
cause of victory. Thus he represents the wise Abraham, after the destruction of
the nine kings, that is, of the four passions and the five powers of the outward
senses, which were all set in motion in a manner contrary to nature, preluding
with a hymn of gratitude, and saying, "I will stretch forth my hand to the
most high God, who made heaven and earth; that I will not take from a thread
even to a shoelatchet of any thing that is Thine,"{25}{Genesis 14:22.}
(106) And he means, as it appears to me, by this expression, everything in the
world, the heaven, the earth, the water, the air, and all animals, and all
plants. For to every one of them, he who directs all the energies of his soul
towards God, and who looks to him alone as the only source form which he can
hope for advantage, may fitly say--I will take nothing that is yours; I will not
receive from the sun the light of day, nor by night will I receive light from
the moon or from the other stars, nor rain from the air and from the clouds, nor
meat and drink from the earth and from the water, nor the power of sight from
the eyes, nor the faculty of hearing from the ears, nor that of smelling from
the nostrils, nor from the palate in the mouth the sense of taste, nor the
faculty of speaking from the tongue, nor the power of giving and taking from the
hands, nor that of approaching and of retreating from the feet, nor that of
breathing from the lungs, nor that of digesting from the liver, nor from the
other internal organs of the body the power of exciting the energies which
belong to them, nor the yearly produce from trees and seeds; but I will look
upon every thing as proceeding from the only wise God, who extends his own
beneficial powers in every direction, and who by their agency benefits me. XXVIII.
(107) He then who can thus look upon the living God, and who thus comprehends
the nature of the cause of all things, honors the things of which he is the
cause in a secondary degree to himself; while at the same time he confesses
their importance though without flattering them. And this confession is most
just: I will receive nothing from you, but everything from God, to whom all
things belong, though perhaps the benefits may be bestowed through the medium of
you; for ye are instruments to minister to his everlasting graces. (108) But
man, who is devoid of any consideration, who is blinded as to his mind, by which
alone the living God is comprehensible, does, by means of that mind, never see
anything anywhere, but sees all the bodies which are in the world by his own
outward senses, which he looks upon as the causes of all things which exist.
(109) On which account, beginning to make gods for himself, he has filled the
world with images and statues, and innumerable other representations, made out
of all kinds of different materials, fashioned by painters and statuaries, whom
the lawgiver banished to a distance form his state, proposing both publicly and
privately great rewards and surpassing honors to them, by which conduct he has
brought about a contrary result to that which he intended, namely, impiety
instead of religion. (110) For the worship of many gods in the souls of ignorant
people is mere impiety; and they who deify mortal things neglect the honor due
to God; who are not content with making images of the sun and of the moon to the
extent of their inclination, and of all the earth, and of all the water, but
they even gave beasts and plants devoid of reason a share in those honors, which
belonged of right only to immortal beings. And he, reproving them, began a song
of victory as has here been shown. XXIX.
(111) And Moses indeed, in the same manner, when he saw the king of Egypt,
{26}{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 practicers 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;"{27}{Exodus 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."{28}{Numbers 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. 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, and there is
not one of them who has refused, but each man has brought his gift to the Lord
of that which he has Found."{29}{Numbers 31:49.} (115) For these men are
likely again to prelude with a song of triumph, being eager to attain to perfect
and dominant powers. For they say that the man who has taken the sum of the
whole, has also taken the greatest number of the reasons of courage, which are
by nature inclined to war, being arrayed in opposition to two squadrons, one of
which is led by cowardice, which is difficult to overtake, and the other by
frantic temerity and rashness; and neither of them has any share in sound
wisdom. (116) And it is very admirably said that no one refused, by way of
intimating a participation in perfect and complete courage; just as the lyre and
any other musical instrument is out of tune, if there is one single discordant
note in it; but is in tune when the strings are all harmonious and pour forth
the same symphony at one touch. In the same manner also, the instrument of the
soul is out of tune when it is either strained by rashness and urged on to a
degree of exceeding sharpness, or relaxed by cowardice in an immoderate degree,
so as to be let down and become very flat. But it is in tune when all the tones
of courage and of every virtue are well united and combined together, and so
produce one well-arranged melody. (117) And it is a great proof of good tune and
of skilful management to bring his due gift to God; and this is to honor the
living God in a becoming manner, by means of confessing most distinctly that
this whole universe is his gift to us; (118) for he says in, strictest
accordance with natural truth, "the man has brought the gift which he
found." But every one of us, the moment that he is born, finds the great
gift of God, namely the universal world, which he has given to him, and to the
most excellent parts of Him.{30}{this passage is certainly corrupt. Markland
thinks that some words at least have been lost.} 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 energies in
accordance with them, at the discovery of which, being almost without any
connection with time, by reason of the surpassing rapidity of the giver which he
is accustomed to exhibit in his gifts, every one is full of admiration, even
those to whom nothing else in the world appears great. (120) On which account
also, the question is put, "How didst thou find it so quickly, O my
Son?"{31}{Genesis 27:20.} the questioner marveling at the promptness of the
virtuous disposition; and he who has received the benefit answers felicitously,
"Because the Lord God gave it to me." For the gifts and explanations
of men are slow, but those of God are most rapid, outstripping the motion of
even the most speedy time. (121) Therefore those who by their strength and
courage have become chiefs and leaders of the chorus which raises the song of
triumph and of gratitude, are those who have been already mentioned; but those
who, by reason of having been put to flight, and of their weakness, are
companions of the song of lamentation which is raised on occasion of defeat, are
men whom one ought to look upon as cowards, rather than to pity; like those who
have a body laboring under some natural defect, to whom any ordinary occasion of
sickness is a great hindrance to their cure. (122) But some persons have
succumbed contrary to their inclinations, not because the energies of their
souls are more effeminate, but because they have been overwhelmed by the more
vigorous strength of their adversaries; and imitating those who are willing
slaves, they have voluntarily cast themselves down before either masters, though
they were freemen by birth; on which account being unable to be sold they have,
which is the most incredible of all things, bought masters for themselves and so
become slaves, doing the very same thing with those who are insatiably eager for
drunkenness with wine; (123) for they also of their own free will and without
any compulsion, drink unmixed wine, so that of their own accord they eradicate
sobriety from their souls, and choose folly; for, says the scripture, "I
hear the voice of those who are beginning revelry and drunkenness;" that is
to say, of men who are exhibiting a madness which is not involuntary, but who
injure themselves with a voluntary and deliberate frenzy. 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 the revellers of
Typhus, whenever we deliberately purpose to come near to the camp of the body;
since those who are fond of contemplation and are eager to see incorporeal
objects, as being persons who practice
obstinacy from pride, are accustomed to dwell at a distance from the body. (125)
Do then therefore pray to God never to begin revelry or drunkenness, that is to
say, never intentionally to set forth in the road which leads to ignorance and
folly; for unintentional errors are as light again as deliberate sins, inasmuch
as they are not weighed down by the irresistible conviction of conscience. (126)
And when your prayers have been accomplished, you will no longer be able to
remain in ignorance or out of office, but you will acquire the most important of
all offices, namely, the priesthood. For it is almost the only occupation of the
priests and ministers of God to offer abstemious sacrifices, abstaining in the
firmness of their minds from wine and from every other cause of folly. (127)
For, says the scripture, "The Lord spoke unto Aaron, saying, Wine and
strong drink shall thou not drink, neither thou nor thy sons after thee, when ye
come into the tabernacle of the testimony, or when ye approach the altar of
sacrifice, so that ye may not die. This shall be an everlasting law for all your
generations to distinguish between what is sacred and what is profane, and
between what is pure and what is Impure."{32}{Leviticus 10:8.} (128) But
Aaron is the priest, and the interpretation of his name is
"mountainous;" reasoning occupying itself with sublime and lofty
objects, not on account of the superabundant excess of the arrogance of empty
pride, but by reason of the magnitude of its virtue, which, elevating the
thoughts beyond even heaven, suffers it not to contemplate anything that is
lowly. And no one who is disposed in this manner will ever voluntarily touch
unmixed wine or any other medicine of folly, (129) for it is inevitable that he
must either make one in the solemn procession and enter the tabernacle, being
about to Perform{33}{there is some corruption in the Greek text here.} the rites
which may not be seen, or else, that approaching the altar he must offer
sacrifices of gratitude for all the public and private blessings which have been
showered upon him; and these things require sobriety and great presence of mind.
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 for people, while
sober and masters of themselves, to apply themselves to prayers and to the
offering of sacrifices? just as on the other hand it is ridiculous for men to do
so when relaxed both in body and soul by wine; (131) unless indeed as often as
servants, and sons, and subjects, are about to approach masters, and parents,
and sovereigns, they take care to be sober in order not to offend in either word
or deed, lest if they in any respect act as if contemptuous of their rank, they
should be punished, or to speak in the most moderate manner, should at least
suffer ridicule; and yet any one when about to become the minister of the Ruler
and father of the universe, is not then to show himself superior to meat, and
drink, and sleep, and all the vulgar necessities of nature, but is to turn aside
to luxury and effeminacy, and imitate the life of the intemperate, had having
his eyes weighed down with wine, and his head shaking, and bending his neck to
one side, and belching from intemperance, and being weak and tottering in his
whole body, is in that condition to approach the sacred purifications, and
altars, and sacrifices. No: such a man may not without impiety even behold the
sacred flame at a distance. (132) But, if indeed one is to understand these
things as said not of the tabernacle or altar of sacrifice which are visible,
and which are made of inanimate and perishable materials, but of those objects
of speculation which are invisible and perceptible only by the intellect, of
which these other things are only the images perceptible by the outwards senses;
he will all the more marvel at the explanation. (133) For since the Creator has
in every instance made one thing a model and another a copy of that model, he
has made the archetypal pattern of virtue for the seal, and then he has on this
stamped an impression from it very closely resembling the stamp. Therefore, the
archetypal seal is the incorporeal idea being a thing as to its intrinsic nature
an object of the outward senses, but yet not actually coming within the sphere
of their operations. Just as if there is a piece of wood floating in the deepest
part of the Atlantic sea, a person may say that the nature of wood is to be
burned, but that that particular piece never will be burnt because of the way in
which it is saturated with salt water. 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 an image of it,
which is perceptible by the outward senses. Now it is easy to see the altar and
the things which are on it, for they have all their preparations out of doors,
and are consumed by unquenchable fire, so as to shine not by day alone, but also
by night; (135) but the tabernacle and all things that are therein are
invisible, not only because these are placed in the innermost recesses and in
the most holy shrines, but also because God has affixed according to the
injunctions of the law, the inevitable punishment of death, not only to any one
who touches them, but to any one who through the superfluous curiosity of his
eyes beholds them. The only exception is, if any one is perfect and faultless,
unpolluted by any error whether it be great or small, having a nature entirely
even and full, and in all respects most perfect; (136) for to such a man it is
permitted once in each year to enter in and behold what is invisible to others,
since in him alone of all men the winged and heavenly love of incorruptible and
incorporeal good things abides. (137) When, therefore, any one being smitten by
the idea is influenced by the seal which gives an impression of the particular
virtues, perceiving, and comprehending, and admiring the most God-like beauty of
that idea which he is approaching, as having received the impression of that
seal, then a forgetfulness of ignorance and folly is at once engendered in him,
accompanied by a simultaneous recollection of instruction and learning. (138) On
which account the scripture says, "Wine and strong drink thou shall not
drink, neither thou nor thy sons after thee," when ye enter into the
tabernacle of the testimony or approach the altar of sacrifice; and he goes
through all these details not more by way of prohibition than of explaining his
intention. In truth, for one who was issuing prohibitions, it was appropriate to
say, Drink not wine when you are performing sacrifice; but for one who is
declaring his opinion, it is more suitable to say, Ye shall not drink. For it is
impossible for a man to admit ignorance, which is the cause of intoxication and
of ignorance of the soul, if he be one who studies the generic and specific
virtues and devotes himself to the pursuit of them. (139) And he very often
speaks of the tabernacle of testimony, in truth, inasmuch as God is the witness
of virtue, to whom it is honorable and expedient to attend, or inasmuch as it is
virtue which implants steadiness in our souls, eradicating ambiguous, and
doubtful, and hesitating, and vacillating reasonings out of them by force, and
revealing truth in life as in a court of justice. XXXV.
(140) And the scripture says that, "he shall not die who offers abstemious
sacrifices;" since ignorance brings death, and education and instruction
bring immortality. For as in our own bodies disease is the cause of dissolution,
and health of preservation; so in the same manner in our souls also, that which
saves is prudence, for this is a kind of good health of the mind; and that which
destroys is folly, which inflicts an incurable disease. (141) And he expressly
declares his opinion, and pronounces this last to be an everlasting
Evil.{34}{Leviticus 10:9.} For he considers that there is an undying law set up
and established in the nature of the universe embracing these principles, that
instruction is a salutary and saving thing, but that ignorance is the cause of
disease and destruction. (142) He also besides delivers this further statement,
that the laws which are established in accordance with truth are at once
everlasting; since right reason, which is law, is not perishable. For also, on
the other hand, the contrary thing, namely lawlessness, is a thing of brief
existence, and by its own intrinsic nature easily destructible, as it is
confessed to be by all persons of sound sense. (143) And it is an especial
property of law and of instruction to distinguish what is profane from what is
holy, and what is unclean from what is clean; as, on the other hand, it is the
effect of lawlessness and ignorance to combine things that are at variance with
one another by force, and to throw everything into disorder and confusion. 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 day of his
death; {35}{1Samuel 1:14.} for he is enrolled among the ranks of the divine army
which he will never leave in consequence of the prudence of the wise captain.
(144) But Samuel was perhaps in reality a man, but he is looked upon not as a
compound animal, but as mind rejoicing only in the service and ministrations of
God. For the name Samuel, being interpreted, means "appointed to God;"
because he looked upon all such actions as are done in accordance with vain and
empty opinions to be shameful irregularity. (145) He was born of a human mother,
whose name when interpreted means "grace." For without divine grace it
is impossible either to abandon the ranks of mortal things, or to remain
steadily and constantly with those which are imperishable. (146) But whatever
soul is filled with grace is at once in a state of exultation, and delight, and
dancing; for it becomes full of triumph, so that it would appear to many of the
uninitiated to be intoxicated, and agitated, and to be beside itself. On which
account it was said to it by a young boy, and that not by one only but by every
one who was old enough for juvenile sauciness and for a readiness to mock at
what is good, "How long will you be drunk? Put an end to your
wine-bibbing." (147) For in the case of those who are under the influence
of divine inspiration, not only is the soul accustomed to be excited, and as it
were to become frenzied, but also the body is accustomed to become reddish and
of a fiery complexion, the joy which is internally diffused and which is
exulting, secretly spreading its affections even to the exterior parts, by which
many foolish people are deceived, and have fancied that sober persons were
intoxicated. (148) And yet indeed those sober people are in a manner
intoxicated, having drunk deep of all good things, and having received pledges
from perfect virtue. But those are intoxicated with that drunkenness which
proceeds form wine, who pass their whole lives without ever having tasted
wisdom, though they have a continued hunger and desire for it. (149) Very
naturally therefore is answer made to the man who acts with the impetuosity of
youth, and thinks to produce laughter at the venerable and austere mode of life
of prudence, "My good man I am a hard woman, a severe day, and I drink no
wine or strong drink, and I pour out my soul before the Lord." Very great
is the freedom of speech of that soul which is filled with the graces of God.
(150) In the first place it calls itself a severe day, having regard to the boy
who is mocking it; for by him and by every fool the road which leads to virtue
is looked upon as rough and difficult to travel and most painful, as one of the
old poets testifies, saying:-- Vice
one may take in troops with ease, But
in fair virtue's front Immortal
God has stationed toil, And
care, and sweat, to bar the road. Long
is the road and steep, And
rough at first, which leads the steps Or
mortal men thereto; But
when you reach the height, the path Is
easy which before was hard, And
swift the onward course. 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 its life. For to
have the reasoning powers really free, and unfettered, and pure, and intoxicated
by no passion, was really a very important and admirable thing. (152) And from
this it results that the mind which is filled with unmixed sobriety is of itself
a complete and entire libation, and is offered as such to and consecrated to
God. For what is the meaning of the expression, "I will pour out my soul
before the Lord," but "I will consecrate it entirely to him?"
Having broken all the chains by which it was formerly bound, which all the empty
anxieties of mortal life fastened around it, and having led it forth and
emancipated it from them, he has stretched, and extended, and diffused it to
such a degree that it reaches even the extreme boundaries of the universe, and
is borne onwards to the beautiful and glorious sight of the uncreate God. (153)
Therefore this company is one of sober persons who have made instruction their
guide; but the former one is a company of drunkards, whose leader is ignorance. XXXVIII.
(154) But since intoxication does not only display folly, which is the child of
ignorance, but also utter insensibility; and since, again, wine is the cause of
that insensibility which affects the body, while the cause of the insensibility
of the soul is the ignorance of those things with which it is proper and natural
to be acquainted; we must now say a few words about ignorance, reminding the
reader of only the most important particulars relating to it. (155) To which,
then, of the passions which affect the body shall we compare that passion in the
soul which is called ignorance? To the deprivation of the organs of the external
senses? Therefore all those, who have been injured in their eyes or ears, are no
longer able to see or hear at all, but have no acquaintance with day or light,
which are the only objects for the sake of which, if we are to tell the plain
truth, life is really desirable, but dwell in lasting darkness and everlasting
night, being made insensible to everything whether of small or great importance;
men whom ordinary conversation naturally is accustomed to call infirm. (156) For
even if all the other faculties of the rest of the body, should attain to the
very extreme limit of strength and vigor, still, if they are tripped up, as it
were, and deprived of their foundation by the deprivation of the eyes and ears,
they will meet with a great fall, so as never again to be able to rise; for the
things which support man and keep him erect are in name, indeed, the feet, but
in reality the powers of hearing and seeing; and the man who possesses them in
their complete integrity is awake and stands upright, but he who is deprived of
them falls and will be utterly destroyed. (157) And ignorance does produce
completely similar effects on the soul, depriving it of its faculties of seeing
and of hearing, and allowing neither light nor reason to enter into it, lest the
one should instruct it and the other should exhibit the truth to it. But
shedding upon it dense darkness and abundant folly, it renders the most
beautiful soul a deaf, and dumb, and lifeless stone. 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 what is said,
and fixes its eyes upon things as they exist, and cannot endure to form a false
judgment of anything which it either sees or hears. But it examines and
carefully surveys every object which is worthy of being seen or heard, and even
if it be necessary to sail or to travel over sea and land, it will traverse them
to its furthest boundaries that it may see anything more important, or hear
anything more modern; (159) for the love of knowledge admits of no hesitation or
delay, it is an enemy to sleep and a friend to waking. Therefore, continually
rousing up, and awakening, and sharpening the intellect, it compels it to roam
about in every direction, where instruction is to be obtained, inspiring it with
an avidity for hearing, and infusing into it an insatiable thirst for learning.
(160) Therefore knowledge causes hearing and seeing, by means of which faculties
success and rectitude of conduct are arrived at; for he who sees and hears,
knowing what is expedient, chooses that, and rejecting the contrary is benefited
by his knowledge. But ignorance causes to the soul a mutilation more grievous
than the mutilation of the body, and is the cause of many errors, since it is
unable to derive any assistance from without, either by foreseeing anything, or
by any acuteness of hearing. Therefore, owing to its exceeding desolateness of
condition, it is left utterly undefended and unprotected, and is exposed to the
plots of all kinds of men and to dangers from all kinds of events. (161) Let us,
then, never drink unmixed wine in such quantities as to cause insensibility to
our outward senses, nor let us alienate ourselves to such a degree from
knowledge as to diffuse ignorance, that vast and dense darkness, over our souls.
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
enveloped in ignorance, but also thinks that he knows what he never has known,
being elated with an ungrounded opinion of his knowledge. (163) The former evil
is the lighter one, for it is the cause of lighter offences, and of what we may
perhaps call involuntary errors; but the second is of more importance, for it is
the parent of great evils, and not only of unintentional but also of deliberate
offences. (164) These are the offences of which Lot, the father of daughters,
appears to me to be especially guilty, not being able to nourish a masculine and
perfect plant in his soul; for he had two daughters by his wife, who was
afterwards turned to stone, whom, using an appropriate appellation, one may call
habit, a nature at variance with truth, and always, whenever any one tries to
lead it on, lagging behind and looking round upon its ancient and customary
ways, and remaining in the midst of them like a lifeless pillar. (165) Of these
daughters of his the elder may be called Counsel, and the younger may be named
Assent, for assent follows upon taking counsel; but no one after he has assented
still takes counsel. Accordingly the mind, when it has taken its seat in its
council chamber, begins to put its daughters in motion; and with the elder one,
namely, Counsel, it begins to consider and investigate everything; and with the
younger one, Assent, it begins easily to assent to the circumstances that arise,
and to embrace what is hostile as though it were friendly, if they only present
ever so slight an attraction of pleasure from this source. (166) But sober
reasoning does not admit these things, but only that reasoning does so which is
overcome with wine, and, as it were, drunk. XLI.
On which account it is said, "They made their father drink
Wine,"{36}{Genesis 19:33.} That is to say, they brought complete
insensibility on the mind, so that it fancied itself competent by its own
abilities to judge what was expedient, and to assent to all sorts of apparent
facts, as if they really had solid truth in them; human nature being by no means
and under no circumstances competent either to ascertain the truth by
consideration, or to choose real truth and advantage, or to reject what is false
and the cause of injury; (167) for the great darkness which is spread over all
existing bodies and things does not permit one to see the real nature of each
thing, but even if any one, under the influence of immoderate curiosity or of
real love of learning, wishes to emerge from ignorance and to obtain a closer
view, he, like people wholly deprived of sight, stumbling over what is before
his feet, will fall, and so get behind hand before he can lay hold of anything;
or else, snatching at something with his hands, he will make uncertain guesses,
having only conjecture in the place of truth. (168) For even if education,
holding a torch to the mind, conducts it on his way, kindling its own peculiar
light, it would still, with reference to the perception of existing things, do
harm rather than good; for a slight light is naturally liable to be extinguished
by dense darkness, and when the light is extinguished all power of seeing is
useless. (169) Accordingly we must, on these accounts, remind the man who gives
himself airs by reason of his power of deliberating, or of wisely choosing one
kind of objects and avoiding others, that if the same unalterable perceptions of
the same things always occurred to us, it might perhaps be requisite to admire
the two faculties of judging which are implanted in us by nature, namely, the
outward senses and the intellect, as unerring and incorruptible, and never to
doubt or hesitate about anything, but trusting in every first appearance to
choose one kind of thing and to reject the contrary kind. (170) But since we are
found to be influenced in different manners by the same things at different
times, we should have nothing positive to assert about anything, inasmuch as
what appears has no settled or stationary existence, but is subject to various,
and multiform, and ever-recurring changes. 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 many
reasons for this. In the first place, the differences which exist in animals are
not in one particular only, but are unspeakable in point of number, extending
through every part, having reference both to their creation and to the way in
which they are furnished with their different faculties, and to their way of
being supported and their habits, and to the manner in which they choose and
avoid different things, and to the energies and motions of the outward senses,
and to the peculiar properties of the endless passions affecting both the soul
and body. (172) For without mentioning those animals which have the faculty of
judgment, consider also some of those which are the objects of judgment, such as
the chameleon and the polypus; for they say that the former of these animals
changes his complexion so as to resemble the soils over which he is accustomed
to creep, and that the other is like the rocks of the sea-shore to which it
clings, nature herself, perhaps, being their Savior, and endowing them with a
quality to protect them from being caught, namely, with that of changing to all
kinds of complexions, as a defense against evil. (173) Again, have you never
perceived the neck of the dove changing color so as to assume a countless
variety of hues in the rays of the sun? is it not by turns red, and purple and
fiery colored, and cinereous, and again pale, and ruddy, and every other variety
of color, the very names of which it is not easy to enumerate? (174) They say
indeed that among the Scythians, among that tribe which is called the Geloni,
most marvelous things happen, rarely indeed, but nevertheless it does happen;
namely that there is a beast seen which is called the tarandus, not much less
than an ox in size, and exceedingly like a stag in the character of his face.
The story goes that this animal continually changes his coat according to the
place in which he is, or the trees which he is near, and that in short he always
resembles whatever he is near, so that through the similarity of his color he
escapes the notice of those who fall in with him, and that it is owing to this,
rather than to any vigor of body, that he is hard to catch. (175) Now these
facts and others which resemble them are visible proofs of our inability to
comprehend everything. 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, and great
differences between one man and another. (176) For not only do they form
different opinions respecting the same things at different times, but different
men also judge in different manners, some looking on things as pleasures, which
others on the contrary regard as annoyances. For the things with which some
persons are sometimes vexed, others delight in, and on the contrary the things,
which some persons are eager to acquire and look upon as pleasant and suitable,
those very same things others reject and drive to a distance as unsuitable and
ill-omened. (177) At all events I have before now often seen in the theatre,
when I have been there, some persons influenced by a melody of those who were
exhibiting on the stage, whether dramatists or musicians, as to be excited and
to join in the music, uttering encomiums without intending it; and I have seen
others at the same time so unmoved that you would think there was not the least
difference between them and the inanimate seats on which they were sitting; and
others again so disgusted that they have even gone away and quitted the
spectacle, stopping their ears with their hands, lest some atom of a sound being
left behind and still sounding in them should inflict annoyance on their morose
and unpleasable souls. (178) And yet why do I say this? Every single individual
among us (which is the most surprising thing of all) is subject to infinite
changes and variations both in body and soul, and sometimes chooses and
sometimes rejects things which are subject to no changes themselves, but which
by their intrinsic nature do always remain in the same condition. (179) For the
same fancies do not strike the same men when they are well and when they are
ill, nor when they are awake and when they are asleep, nor when they are young
and when they are old. And a man who is standing still often conceives different
ideas from those which he entertains when he is in motion; and also when he is
courageous, or when he is alarmed; again when he is grieved, or when he is
delighted, and when he is in love, he feels differently from what he does when
he is full of hatred. (180) And why need I be prolix and deep dwelling on these
points? For in short every motion of both body and soul, whether in accordance
with nature or in opposition to nature, is the cause of a great variation and
change respecting the appearances which present themselves to us; from which all
sorts of inconsistent and opposite dreams arise to occupy our minds. 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 their distance,
and from the places by which they are each of them surrounded. (182) Do we not
see that the fishes in the sea, when they stretch out their fins and swim about,
do always appear larger than their real natural size? And oars too, even though
they are very straight, look as if they were broken when they are under water;
and things at a great distance display false appearances to our eyes, and in
this way do frequently deceive the mind. (183) For at times inanimate objects
have been imagined to be alive, and on the contrary living animals have been
considered to be lifeless; sometimes again stationary things appear to be in
motion, and things in motion appear to be standing still: even things which are
approaching towards us do sometimes appear to be retreating from us, and things
which are going away do on the other hand appear to be approaching. At times
very short things seem to be exceedingly long, and things which have many angles
appear to be circular. There is also an infinite number of other things of which
a false impression is given though they are open to the sight, which however no
man in his senses would subscribe to as certain. 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 quantity that great
injury or good is often done, as in many other instances, so most especially in
the case of medicines compounded by medical science. (185) For quantity in such
compounds is measured by fixed limits and rules, and it is not safe either to
stop short before one has reached them, nor to advance beyond them. For if too
little be applied, it relaxes, and if too much, it strains the natural powers;
and each extremity is mischievous, the one from its impotence being capable of
producing any effect at all, and the other by reason of its exceeding strength
being necessarily hurtful. Again it is very plain with reference to smoothness,
and roughness, and thickness, and close compression, or on the other hand
leanness and slackness, how very much influence all these differences have in
respect of doing good or harm. (186) Nor indeed is any one ignorant that
scarcely anything whatever of existing things, if you consider it in itself and
by itself, is accurately understood; but by comparing it with its opposite, then
we arrive at a knowledge of its true nature. As for instance, we comprehend what
is meant by little by placing it in juxta-position with what is great; we
understand what dry is by comparing it with wet, cold by comparing it with heat,
light by comparing it with heavy, black by contrasting it with white, weak by
contrasting it with strong, and few by comparing it with many. In the same way
also, in whatever is referred to virtue or to vice, (187) what is advantageous
is recognized by a comparison with what is injurious, what is beautiful by a
comparison with what is unseemly, what is just and generally good, by placing it
in juxta-position with what is unjust and bad. And, indeed, if any one considers
everything that there is in the world, he will be able to arrive at a proper
estimate of its character, by taking it in the same manner; for each separate
thing is by itself incomprehensible, but by a comparison with another thing, is
easy to understand it. (188) Now, that which is unable to bear witness to
itself, but which stands in need of the advocacy of something else, is not to be
trusted or thought steady. So that in this way those men are convicted who say
that they have no difficulty in assenting to or denying propositions about
anything. (189) And why need we wonder? For any one who advances far into
matters, and who contemplates them in an unmixed state will know this, that
nothing is ever presented to our view according to its real plain nature, but
that everything has the most various possible mixtures and combinations. XLVI.
(190) Some one will say, We at once comprehend colors. How so? Do we not do so
by means of the external things, air and light, and also by the moisture which
exists in our eyes themselves? And in what way are sweet and bitter
comprehended? Is it apart from the moisture in our mouths? And as to all the
flavors which are in accordance with, or at variance with nature, are not they
in the same case? What, again, are we to say of the smells arising from perfumes
which are burnt? Do they exhibit plain unmixed simple natures, or rather
qualities compounded of themselves and of the air, and sometimes also of the
fire which consumes their bodies, and also of the faculty existing in our own
nostrils? (191) From all this we collect the inference that we have neither any
proper comprehension of colors, not only of the combination which consists of
the objects submitted to our view and of light; nor of smells, but only of the
mixture which consists of that which flows from substances and the all-receiving
air; nor of tastes, but only of the union which arises from the tasteable object
presented to us, and the moist substance in our mouths. 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 honorable; 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 honor, 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. 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 honorable, or
expedient? For whatever this man defines as such, some one else, who from his
childhood, has learnt a contrary lesson, will be sure to deny. (198) But I am
not surprised if a confused and mixed multitude, being the inglorious slave of
customs and laws, however introduced and established, accustomed from its very
cradle to obey them as if they were masters and tyrants, having their souls
beaten and buffeted, as it were, and utterly unable to conceive any lofty or
magnanimous thoughts, believes at once every tradition which is represented to
it, and leaving its mind without any proper training, assents to and denies
propositions without examination and without deliberation. But even if the
multitude of those who are called philosophers, pretending that they are really
seeking for certainty and accuracy in things, being divided into ranks and
companies, come to discordant, and often even to diametrically opposite
decisions, and that too, not about some one accidental matter, but about almost
everything, whether great or small, with respect to which any discussion can
arise. (199) For when some persons affirm that the world is infinite, while
others pronounce it to be confined within limits; or while some look upon the
world as uncreated, and others assert that it is created; or when some persons
look upon it as destitute of any ruler and superintendent, attributing to it a
motion, deprived of reason, and proceeding on some independent internal impulse,
while others think that there is a care of and providence, which looks over the
whole and its parts of marvelous power and wisdom, God ruling and governing the
whole, in a manner free from all stumbling, and full of protection. How is it
possible for any one to affirm that the comprehension of such objects as are
brought before them, is the same in all men? (200) And again, the imaginations
which are occupied with the consideration of what is good, are not they
compelled to suspend their judgment rather than to agree? While some think that
it is only what is good that is beautiful, and treasure that up in the soul, and
others divide it into numbers of minute particles, and extend it as far as the
body and external circumstances. (201) These men affirm that such pieces of
prosperity as are granted by fortune, are the body-guards of the body, namely
strength and good health, and that the integrity and sound condition of the
organs of the external senses, and all things of that kind, are the guards of
that princess, the soul; for since the nature of good is divided according to
three divisions, the third and outermost is the champion and defender of the
second and yielding one, and the second in its turn is a great bulwark and
protection to the first; (202) and about these very things, and about the
different ways of life, and about the ends to which all actions ought to be
referred, and about ten thousand other things which logical, and moral, and
natural philosophy comprehends, there have been an unspeakable number of
discussions, as to which, up to the present time, there is no agreement whatever
among all these philosophers who have examined into such subject. XLIX.
(203) Is it not then strictly in accordance with nature that while its two
daughters, Counsel and Assent, were agreed together, and sleeping together, the
mind is introduced as embarrassed by an ignorance of all knowledge? for we read
in the scripture, "They knew not when they lay down, or when they rose
Up."{37}{Genesis 19:35.} (204) For it was not likely that in his state he
could clearly and distinctly comprehend either sleep or waking, or a stationary
position or motion; but when he appears to have come to an opinion in the best
manner, then above all other times is he found to be most foolish, since his
affairs then come to an end, by no means resembling that which was expected;
(205) and whenever he has decided on assenting to some things as true, then he
incurs a reproach and condemnation for his facility in adopting opinions, those
things which he previously believed as most certain now appearing untrustworthy
and uncertain; so that, as matters are in the habit of turning out contrary to
what was expected, the safest course appears to be to suspend one's judgment. 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 of
drunkenness was signified that covetousness and greediness, which has often
greatly injured many persons, and the votaries of which one may see, even though
they may be amply filled in all the channels of their bodies, still unsatisfied
and empty as to their desires. (207) These men, if, being distended by the
abundance of the things which they have devoured, they nevertheless get breath
again for a short time, like wrestlers who are tired, soon descend again to the
same contest. (208) Moreover, the king of the Egyptian country, that is of the
body, appearing to the minister of drunkenness, his cupbearer, to be angry with
him; again at no great distance of time is represented in the sacred scriptures
as reconciled to him remembering that passion which breaks down the appetites in
the day of his perishable creation, not in the imperishable light of the
uncreated luminary; for it is said that it was Pharaoh's birthday, {38}{Genesis
40:20.} when he sent for the chief butler out of his prison, that he might
appear at his banquet; (209) for it is a peculiar characteristic of the man who
is devoted to the passions, to think created and perishable things beautiful,
because he is enveloped in night and dense darkness, as to the knowledge of
imperishable things. On which account he embraces drunkenness as the beginning
of all pleasures, and its minister the cupbearer. 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 butler, whom
the admirable Moses mentions in these words, "And Pharaoh was angry with
the two eunuchs, with the chief butler, and with the chief baker, and he put
them in prison with the chief cook;" and the chief cook is eunuch; for he
says in another place, "And Joseph was brought down to Egypt, and a eunuch
became his master, Pharaoh's chief Cook,"{39}{Genesis 39:1.} (211) and
again, they sold Joseph to Pharaoh's eunuch, the chief cook; {40}{Genesis
37:36.} and why is it that the aforesaid offices are absolutely committed to one
who is neither man nor woman? Is it because men are by nature calculated to sow
seed, and woman to receive it, and that the meeting of the two together is the
cause of the generation, and also of the duration of all animals? But it belongs
to an unproductive and barren soil, or one may rather say to one which has been
made a eunuch, to delight in costly meats and drinks, and in superfluous
extravagant preparations of delicacies, since it is unable to reality either to
scatter the masculine seeds of virtue, or to receive and nourish them after they
have been shed upon it; but, like a rough and stony field, only to destroy those
things which ought to have lived for ever. (212) And it is laid down as a
doctrine of the most general applicability and usefulness, that every author of
pleasure is unproductive of wisdom, being neither male nor female, because it is
incompetent either to give or to receive the seeds which have a tendency to
incorruptibility, but is able only to study the most disgraceful habits of life,
to destroy what ought to be indestructible, and to extinguish the torches of
wisdom, which ought to be enduring and inextinguishable. (213) None of such
persons does Moses permit to come into the assembly of God; for he says that,
"A man who is bruised or castrated shall not enter into the assembly of the
Lord."{41}{Deuteronomy 23:1.} 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 who is unable
to preserve that deposit of doctrines most advantageous to all human life? (214)
Now, there are three persons who contribute to the conviviality of the human
race, --the chief baker, the cup-bearer, and the maker of delicacies: very
naturally, since we desire the use and enjoyment of three things--meat,
confections, and drink. But some men only desire that indispensable food which
we use of necessity for the sake of our health, and in order to avoid living in
an illiberal manner. Others again desire immoderate and exceedingly extravagant
luxuries, which, breaking through the appetites, and weighing down, and
overwhelming the channels of the body by their number, usually become the
parents of all sorts of terrible diseases. (215) Those, therefore, who are
inexperienced in pleasure
and the indulgence of the appetites and diseases, like the common people in
cities, living a life free alike from hatred and from annoyances, as frugal
people, have no need of all kinds of various ministers of refined skill, being
contented with ordinary cooks, and cup-bearers, and confectioners. (216) But
they who think that the most important and royal object of life is to live
pleasantly, and who refer everything, whether of great or small importance, to
this object, desire to avail themselves of the services of chief cooks and chief
cupbearers, and chief confectioners, that is to say, of men possessed of the
highest degree of skill in the arts which they profess. (217) For those who are
skilful in the making of confections and luxuries invent the most various
possible kinds of cheese-cakes, and honey cakes, and of innumerable other
sweetmeats, varying from one another, not merely in the difference of their
material, but also in the manner in which they are made, and in their shape, in
such a way as not only to please the taste, but also to beguile the eye. (218)
And again, the contrivances displayed in the examination of different kinds of
wine to produce some, the effect of which shall speedily go off, and which shall
not produce headache, but, on the contrary, shall be devoid of any tendency to
heat the blood, and shall be very fragrant, admitting either a copious or a
scanty admixture with water, according as the object is to have a strong and
powerful draught, or a gentle and imperceptible one. And all the other devices
and inventions of cup-bearers all come to the same end of art. (219) And to cook
up and prepare fish, and birds, and similar viands, in every variety of manner,
and to make all other kinds of sweetmeats and delicacies, we have plausible
confectioners of exceeding skill; and there are thousands of other luxuries
which they are clever at contriving, besides those which they have heard of or
seen made by others, having devised them themselves out of their continued care
and attention to be the object of making life luxurious, and effeminate, and not
worth living. 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 a treaty and
agreement, was the cupbearer; for by its own nature, the human race is very fond
of wine, and this is the sole thing of which it is immeasurably insatiable,
since there is no one who is impossible to be satisfied with sleep, and eating,
and carnal enjoyments, and things like these; but nearly every one is insatiably
fond of wine, and especially those who are occupied with serious business; (221)
for after they have drunk they are still thirsty, and they begin drinking at
first out of small cups, then, as they proceed, they tell their servants to
bring them wine in larger goblets, and when they are pretty full and getting
riotous, being no longer able to restrain themselves, they take bowls and
goblets of all the largest sizes that they can get, and drink the wine unmixed
in huge draughts, until they are either overcome by deep sleep, being no longer
able to govern themselves, or till what they have poured into themselves is
vomited out again through repletion. (222) But even then, nevertheless, the
insatiable desire which exists within them continues to rage as though it were
still under the influence of hunger. "For their wine is of the vine of
Sodom," as Moses says, "and their tenderils are from Gomorrah; their
grapes are grapes of gall, and their branches are bitter branches. The rage of
dragons is their wine, and the incurable fury of Serpents."{42}{Deuteronomy
32:32.} The interpretation of the name Sodom is "barrenness and
blindness." But Moses here compares those who are the slaves of greediness
for wine and general gluttony, and of other most disgraceful pleasures to a
vine, and to the different products of the vine; (223) and the enigmatical
meaning which he conceals under this allegory is this:--There is no plant of
true joy naturally implanted in the soul of the bad man; inasmuch as it has no
healthy roots, but only such as are burnt and reduced to ashes, since, instead
of water, Heaven has poured upon it the fire of lightning which cannot be
quenched, God having adjudged that as fitting punishment for the impious. But
there is implanted in it the plant of excessive desire, barren of all good
things, and destitute of anything deserving of regard or contemplation, which he
here compares to a vine. Not meaning that one which is the parent of eatable
fruit, but that one which produces bitterness, and wickedness, and ungodly
cunning; and which is most fertile in anger, and fury, and the most savage
dispositions; biting the soul like an asp or a viper, inflicting envenomed
wounds, utterly incurable. (224) For which wounds, however, we pray that a
relief may be found by propitiating the all-merciful God, in order that he may
destroy this wild vine, and may condemn the eunuchs and all persons who are
barren of virtue to everlasting punishment; and that, instead of them he may
implant in our souls the valuable trees of right instruction, and may bestow
upon us noble and masculine reason as its fruit, such as is able to bear within
it good actions by way of seed, and is able to increase the virtues, and is
calculated to maintain and preserve for ever the entire connection and system of
happiness. |
Send mail to webmaster@cornerstonepublications.org
with
questions or comments about this web site.
|