About the Planting of Noah

First Thousand Years of Greek · First Thousand Years of Greek · 177 sections

101.1
May I not call the restoration of a deposit a useful plant of the soul? But still this plant requires purification and exceeding attention. What then is the purification? This. Having taken a deposit from a man while he is sober, you must not restore it to him while he is drunk, or intemperate, or mad; for in such a case though he may have received the advantage of having his own back again, he will have no opportunity of being benefited by it. Again. You must not restore a deposit to debtors or to slaves while their creditors or their masters are present; for that is betraying, and not a restoration of a deposit. Nor must you keep faith in small things in the hope merely of gaining confidence, so as to have greater things entrusted to you.
102.1
For those who fish, and who let down small baits into the sea, with the view of catching larger fish, are not very much to be blamed, as they say that they are providing for the good supply of the market, and in order that they may supply men with unlimited food for every day.
103.1
But no one should use as a bait, the restoration of a deposit of small value by way of obtaining a larger one, holding forth in his hands, and displaying the deposit of one individual, and that a trifling one, and in his intention appropriating the deposits of every body, and those too of unspeakable value. If, therefore, you remove the uncleanness of your deposit, as of these trees, namely, the inquiries threatened by plotters, the evils arising from want of opportunity and treachery, and all things of similar kinds; you will bring into a state of cultivation and usefulness, that which was on the point of becoming wild.
104.1
And in the case of the tree of friendship, it is necessary to cut down and eradicate these things which shoot up by the side of it for the sake of preserving the more valuable plant. And the evil plants which spring up along-side are these: the tricky blandishments of courtesans towards their lovers, and the deceitfulness of parasites to those whom they flatter.
105.1
For one may see those who make a traffic of their personal beauty, clinging to their lovers as if they were excessively fond of them; but they love not them but themselves, and they are eager only for their daily gains. And as for flatterers, sometimes they conceal unspeakable hatred towards those whom they flatter; but still, being slaves to gluttony and intemperance, they are on that account induced to pay court to those who can supply their immoderate appetites.
106.1
But the tree of science and unadulterated friendship having rejected and discarded these things, will bear fruit of the greatest possible service to those who use it, namely, incorruptible good faith. For good-will is a desire that one’s neighbour should enjoy good things for his own sake. But courtesans and flatterers are anxious solely for their own advantage, which is the only motive why they should confer pleasure, the first on their lovers, and the latter on the objects of their flatteries. We must therefore cut down all trickeries and flatteries as evil plants growing up near the tree of friendship.
107.1
The due attention to sacred rites, and good faith in the matter of sacrifices, are the most excellent of trees; but along-side of them an evil grows up, namely, superstition, which it is desirable to eradicate before it has time to blossom. For some persons have fancied the sacrificing of oxen to be piety, and they assign a portion of all that they steal or obtain by denials, or by cheating their creditors, or by plundering, to the altars. Impious wretches that they are, thinking that thus they are paying a price to buy themselves off from suffering punishment for their offences.
108.1
But to such persons I would say, O ye men, the tribunal of God is not to be corrupted by bribes; so that those who have guilty minds will be rejected, even if they sacrifice a hundred oxen every day; and those who are innocent will be received, even if they never sacrifice at all. For God delights in altars on which no fire is burned, but which are frequented by virtues, and which do not blaze with great flame, such as those sacrifices do kindle which are offered by impious men, and which are no sacrifices at all, and which serve to remind one of the ignorances and wickedness of each of the sacrificers; for Moses has somewhere spoken of a sacrifice "reminding one of sin."
109.1
All such things therefore, being the causes of great injury, it is necessary to cut off and eradicate, in obedience to the oracle in which it is enjoined "to remove the uncleanness of the tree which has been planted, bearing eatable fruit."
110.1
But we, even after we have been instructed, make no progress in learning; but some persons, having a self-taught natural instinct, purify what is good from the evils which surround it, as Jacob did, he who was surnamed the practiser of virtue; for he "peeled the rods, leaving on the white bark, having stripped off all the green;" in order that the dark and dusky vanity in the middle being taken away in every case, a white appearance might be displayed, which should be produced so as to be akin to it, not by diversified art but by nature;
111.1
in reference to which it is also commanded in the law which was established in cases of leprosy, that "the man who was not infected with any variation of colour, but who was white all over from the head to the extremity of his feet, should be pure." In order that, according to the similitude of the body, those who have discarded the crafty, and unscrupulous, and ambiguous, and uncertain disposition of mind, may embrace the simple, uncoloured, unambiguous, plain complexion of truth;
112.1
therefore, to say that the tree is purified, contains a principle, the assertion of which is founded surely in truth, but to make the same statement with respect to the fruit is saying what is not equally clear or credible; for no cultivator of figs or grapes, or, in sort, of any fruit whatever, purifies them.
113.1
And again Moses says, "Its fruit shall be impure for three days, it shall not be eaten;" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, "it shall not be eaten before it is purified." But there is also another meaning, "the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten."
114.1
According, then, to the former statement one may understand it in this manner: the three years being taken for time which is divided into three portions; for it is the nature of time to be divided into the past, the present, and the future; therefore the fruit of education will exist, and will endure, and will last unimpaired through all the divisions of time, a statement equivalent to—it will never receive any corruption, for the nature of good is imperishable. But the fruit which is not purified shall not be eaten; inasmuch as virtuous reasons, duly purified and rendered sound, nourish the soul, and give vigour to the mind; but the opposite kinds are not nutritious, but bring disease and destruction on the soul.
115.1
According to the other meaning, as in the disputes of dialecticians, the word "undemonstrated" is used in a double sense, either of a proposition which it is hard to demonstrate by reason of its difficulty, or of one which is intrinsically so plain as to require no demonstration, and the truth of which is established not by the testimony of any one else, but by its own internal evidence. So also fruit may be understood as not being purified, either when it is so impure as to be difficult to purify, or when it requires no purification, but is bright, and clear, and pure of itself.
116.1
Such now is the fruit of education; being for three years, that is to say for all time, divided as it is into three portions, most completely pure and brilliant, being overshadowed by no injurious thing, and having no need whatever of any washings or purifications, or any thing else whatever which tends to cleansing.
117.1
"But in the fourth year," says the scripture, "all the fruit of the tree shall be sacred, being praised by the Lord." The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe;
118.1
for the light which is perceptible by the outward senses, and held in honour, being that which throws the most brilliant light both upon itself and upon other things, and upon its own parents the sun and the moon, and upon the most sacred company of the stars, which by their rising and setting fix the boundaries of night and day, and moreover, of months and years, and which have shown the nature of number, to which, also, the greatest good of the soul is attributed, Moses says was created on the fourth day.
119.1
And now he honours this day in a remarkable degree, assigning the fruit of the trees to God, in accordance with no other time than with the fourth year after they are planted;
120.1
for this has a principle in it very consistent with nature and with good morals. At all events it so happens that the roots of the universe, the elements of which the world is composed, are four—earth, water, air, and fire. Also, that the seasons of the year are equal in number, namely, winter and summer, and those others which are between these two, spring and autumn.
121.1
And as this is the most ancient of all square numbers, it is found to exist in right angles, as the figure of a square in geometry shows. And right angles are manifest examples of correctness of reason. And right reason is an everlasting fountain of virtues.
122.1
It follows, therefore, of necessity that the sides of a square must be all equal to one another. And equality is the parent of justice, which is the mistress and ruler of all the virtues, so that it is now proved that this number four is the symbol of equality, and justice, and of all virtue, beyond any other number.
123.1
And the number four is likewise called "all," because it comprehends in its power the numbers up to ten, and the number ten itself. That is comprehends all the numbers up to itself is manifest to every one; but that it also comprehends the numbers which come after it, is very easily seen by a calculation of numbers,
124.1
when we have put them together, one, two, three, four, we shall find what we were doubting about; for of one and four, the number five will be found to be composed, and of two and four six are made up; the number seven, again, consists of three and four; again, according to a triple combination of one, and three, and four, the number eight is composed; also of two, and three, and four, the number nine; and the number ten is made of all the numbers together, for one, and two, and three, and four make ten.
125.1
On this account also, Moses said that in the fourth year all the fruit of the tree shall be holy; for this number has an even, and an entire, and a full, and (as one may almost say) every possible reason in it, because the number ten, of which four is the parent, is the first starting place of all the numbers when put together after the unit; and the number four and the number ten are both also called "all," but the number ten is so called by reason of its operation, this number four with reference to its potentiality.
126.1
And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him.
127.1
At all events there is an old saying often quoted, originally invented by wise men, but, as is often the case, handed down in succession to future ages, and one which has not escaped our ears, which are always greedy of instruction, and it is to this effect, "When," say they, "the Creator had finished the whole world, he asked of one of his ministers, whether he felt that any thing that was wanting which had not been created of all the things that are in the earth, or in the water, or of all that have received the sublime nature of the air, or the loftiest nature of all the universe, namely, that of the heaven;
128.1
and he replied, that every thing every where was perfect and complete; but that he wished for one thing only, namely for reason, which should be able duly to praise it all, and which should not so much praise as give an accurate account of the exceeding excellence existing throughout, even in these things which appeared the most unimportant and the most obscure; for he said that an exact account of the works of God was their most complete and adequate panegyric, since they required no addition of external things to set them forth, but were of such a character that the bare plain truth was their most perfect encomium."
129.1
And when the Father had heard what he said he praised it all, and at no distant time produced a race, which should be capable of receiving all learning, and of composing hymns of praise, producing them from one of the faculties existing around him, the virgin memory, whose name men in general distort and call her Mnemosyne.
130.1
This is then the purport of that legend of the ancients, and we in accordance with that story say, that it is the most appropriate work of God to confer benefits, and of created beings to show gratitude, since they are unable to give any requital of those benefits beyond gratitude; for whatever he might be inclined to give as a requital for the other things which he has received, will be found to be the private property of him who is the Creator of all things, and not of the nature which offers it.
131.1
Having learnt therefore that there is only one employment possible for us of all the things that seem to contribute to the honour of God, namely the display of gratitude, let us at all times and in all places study this, with our voice, and with useful writings, and let us never desist composing encomiastic orations and poems, in order that both the Creator and the world may be honoured by every description of utterance which can be exhibited in either speaking or singing; the one being, as some has said, the best of all causes, and the other the most perfect of all created things.
132.1
Since therefore all the fruit of the soul is consecrated in the fourth year and the fourth number; in the fifth year we ourselves shall be allowed the use and enjoyment of it for ourselves; for the scripture says, "In the fifth year ye shall eat the fruit thereof;" since it has been established by a perpetual law of nature, that account shall be taken of the creation after the Creator in every thing; so that even if we are thought worthy of the second place, it must be considered a marvellous thing;
133.1
and on this account it assigns to us the fruit of the fifth year, because the number five is the number appropriate to the outward sense; and if one must tell the truth, that which nourishes our minds is the outward sense, which by means of our eyes sets before us the distinctive qualities of colours and forms, and by means of our ears presents us with all the various peculiarities of sounds, and with smells by means of the nose, and with tastes through the medium of the mouth, and which enables us to judge of the yielding softness and resisting hardness, or of softness and roughness, or again of heat and cold, by means of the faculty which is dispersed over the whole body, which we usually denominate touch.
134.1
But the most correct example of what has been said, is afforded by the sons of Leah, that is of virtue, not all her sons, but the fourth and fifth; for with respect to the fourth, Moses says that, then she ceased to bring forth, and his name was called Judah, which, being interpreted, is "confession to the Lord," and the fifth she 4 called Issachar, and the name being interpreted, means "reward;" and after she had brought forth in this manner, the soul immediately spoke and related what it had suffered; for says Moses, "She called his name Issachar, which means reward."
135.1
Therefore Judas, the mind which blesses God, and which is without ceasing, devoted to pouring forth hymns of praise and gratitude to him, is himself in truth "the holy and praiseworthy fruit," being produced not by the trees of the earth but by a rational and virtuous nature. In reference to which, the nature which brought him forth is said to have desisted from bringing forth, since she knew not which way to turn, when she had come to the limit of perfection; for of all successful actions which are brought forth, the best and most perfect production is a hymn to the Father of the universe;
136.1
and the fifth son is in no respect different from the enjoyment of the trees planted in the fifth year; for the tiller of the earth after a fashion takes his reward from the trees in the fifth year, and he takes the offspring of the soul, Issachar, who was called the "reward," and very naturally, being brought forth after the grateful Judah; for to a grateful person gratitude is a most sufficient reward.
137.1
Therefore, the fruits of the trees are called the produce of the owners of the trees; but the fruit of instruction and wisdom is no longer the produce of man, but as Moses says, "of the universal Governor alone;" for after he has spoken of his produce, he adds, "I am the Lord your God," asserting most distinctly that there is one God, whose fruit is the produce of the soul.
138.1
And with this assertion, this oracle delivered by one of the prophets is consistent, "Fruit from me has been found by you. What wise man will understand this? Will any intelligent person comprehend it?" For it does not belong to every one, but only to the wise man, to understand whose the fruit of the mind is.
139.1
Therefore, concerning that most ancient and sacred husbandry, which the Cause of all things uses with reference to the world, that most productive of trees, and concerning that other kind in imitation of it which the virtuous man studies, and concerning the ordinary quaternion of prizes, and the laws and precepts which all tend to the same point, we have now spoken to the best of our power.
140.1
Let us now consider the vine-planting of the just Noah which is a species of husbandry. For it is said that "Noah began to be a husbandman of the earth, and he planted a vineyard, and drank of the wine, and got drunk." Therefore, the wise man here cultivates with skill and science the tree of drunkenness, though fools enter upon its management in an unartistic and negligent manner,
141.1
so that it is necessary for us now to speak in a fitting manner about drunkenness; for we shall presently know the power also of that tree which gives rise to it. Afterwards, we will examine with accuracy what has been said by the lawgiver concerning drunkenness, but at present we will examine what determination others have come to on this subject.
142.1
Now, among many philosophers, this question has been investigated with no slight degree of pains, and the question is proposed in this manner, whether the wise man will get drunk? Therefore, to get drunk is a matter of a twofold nature, one part of it being equivalent to being overcome with wine; the other, to behaving foolishly in one’s cups.
143.1
But of those who have dealt with this proposition, some have said that the wise man never takes too much unmixed wine, and never behaves foolishly; for that the one is an error, and that the other is an efficient cause of error, and that both the one and the other is inconsistent with good conduct.
144.1
Others again have asserted, that to be overcome with wine is appropriate even to a virtuous man, but that to behave foolishly is inconsistent with his character. For that the wisdom which is in him is sufficient to resist those things which attempt to do him injury, and to destroy the innovations which they seek to produce in the soul, and that wisdom is endued with a power capable of extinguishing the passions, whether they be fanned by the impetuous gale of furious love, or kindled by abundant and heating wine, and that owing to this power it will always be superior to them. Since also of those who dive beneath a deep river or under the sea, some are destroyed from being ignorant of the art of swimming, but others who are possessed of this knowledge are very speedily saved; and, indeed, a great quantity of wine, inundating the soul like a torrent, sometimes weighs it down and precipitates it to the lowest depth of ignorance, but at other times is unable to part it, because it is supported and borne aloft by saving instruction.
145.1
Those again who have not sufficiently observed the greatness of this excess with respect to passion in the wise man, have pressed him down, when he was applying himself to the study of sublime things, from heaven to earth, as those men do who are seeking to catch birds, in order to involve him in disasters similar to their own; but others, seeing the great height of his virtue, have said that a wise man, if he indulges in wine beyond the bounds of moderation, will by all means cease to be master of himself, and will go astray, and will not only let his hands droop out of weakness, like those athletes do who are defeated, but will also droop his neck and his head, and stumble, and fall down, coming to the ground with his whole body.
146.1
Having then learnt this beforehand, the wise man will never of his own accord think fit to enter upon a contest of hard drinking, unless there were great things at stake, such as the safety of his country, or the honour of his parents, or the preservation of his children, or of his nearest relations, or in short, the success and prosperity of some important public or private interest.
147.1
For he would not take a deadly poison unless the occasion compelled him very strongly to depart from life, as it might urge him to depart from his country. And at all events it is plain, that unmixed wine is a poison, which is the cause, if not of death, at least of madness, and why may we not pronounce madness to be death, since by it the most important thing in us dies, namely, the mind? But it appears to me that a man would without the slightest hesitation choose (if a choice was permitted him), that death which separates and disunites the soul and the body as a lesser evil in preference to that greater one—the alienation of the mind.
148.1
On this account, forsooth, men of old time called skill in the art of making wine madness (μαινομένη), and called the Bacchae who were carried away under the influence of wine, mad women (Μαινάδες), since wine is the cause of madness and folly to those who indulge in it insatiably.
149.1
Such then are, as it were, the prefaces of this discussion or investigation. Let us now go on to the other parts of this question which is divided into two heads as is natural; the one view affirming that the wise man will occasionally be drunk, and the other, on the contrary, insisting that he will not get drunk.
150.1
Now it is well to ruminate the arguments which are adduced in support of the former view, having first of all taken our beginning from this point, that of things some are homonymous, and others are only synonymous. And it is admitted that the being homonymous and the being synonymous are two opposite things, because homonymy is predicated of many subjects which have one common name; and synonymy is the application of many different names to one subject.
151.1
For instance, the name of dog is beyond all question a homonymy, inasmuch as it comprehends many dissimilar things which are signified by that appellation. For there is a terrestrial barking animal called a dog; there is also a marine monster with the same name: there is also the star in heaven, which the poets call the autumnal star, because it rises at the beginning of autumn, for the sake of ripening the fruits and bringing them to perfection. Moreover, there were the philosophers who came from the cynic school. Aristippus and Diogenes; and others too who chose to practise the same mode of life, an incalculable number of men.
152.1
Again there are other appellations which differ from one another, but still signify but one thing, as a shaft, a bolt, and arrow; for all these terms are applied to the weapon which is sent from the string of the bow against the mark; and again there are the words, oar, scull, and blade, to express the instrument used for propelling a vessel, of equal power with sails; for whenever a ship, by reason of a calm or of unfavourable winds cannot use its sails, then, those, whose business it is, sitting down as rowers, and stretching out their oars on each side like wings, compel it to proceed onwards as if borne on wings; and so the vessel being borne on the top of the waves, and rather running over them than cutting through them, hastens along with a speedy voyage, and speedily anchors in a safe harbour.
153.1
And again, a staff, and a stick, and a cane, are all different appellations of one subject with which we can strike, or support one’s self steadily, and on which one can lean, and do many other things besides. And we have enumerated these instances not for the purpose of making a long story, but in order that the matter under investigation may be more clearly understood.
154.1
The ancients called unmixed wine οἶνος, and also μέθυ. At all events, this latter name is used in very many passages of poetry, so that if those names are accounted synonymous which are applied to one subject, then οἶνος and μέθυσμα, and other words derived from them will differ in nothing but sound, and the being overcome with wine (οἰνου̃σθαι), and the being drunk (μεθύειν), are one and the same thing.
155.1
And both these words intimate a taking of too much wine, which nevertheless there may be many reasons for a good man not turning away from; and if he be overcome with wine he will also be drunk, being nevertheless not made in any respect the worse by his drunkenness, but remaining the same as if he had simply been well filled with wine.
156.1
We have now detailed one of the opinions concerning a wise man getting drunk: and the second is as follows:— The men of the present day, with the exception of a small portion of them, do not choose in any way to resemble the men of old times; but both in mind and action they show that they are in no respect agreed with them, but that they differ from them widely.
157.1
For they have made such a revolution as to bring reasons which were sound and healthy into incurable decay and destruction. And in the place of a vigorous and athletic habit, they have brought almost every thing into a state of disease; and in the place of a full, and strong, and sinewy body, they have rendered it weak, inducing an unnatural, and swollen, and sickly habit, filling it up with empty wind alone, which soon bursts by reason of the want of any power to keep it together, when it is extended in the greatest degree.
158.1
And the actions of created beings, which are most worthy of attention, and which were, as one may say, masculine actions, those also they have made disgraceful feminine instead, and discreditable instead of honourable, so that there are very few persons found, either in deed or in words, inclined to an imitation of the ancient manners.
159.1
Therefore, the poets and historians who lived in their time, and all other men who devoted themselves to literary studies, did not confine themselves to soothing and tickling the ears with rhythmical sounds, but, if there was anything broken, so to say, and relaxed in the mind, they roused it up, and whatever there was in it suited to their purpose they improved by initiation into natural philosophy and virtue. But the cooks and confectioners of our time, and those persons who are only artists of superfluous luxury, in the arts of dyeing and making perfumes, are always building up the outward senses with some new colour, or shape, or scent, or flavour, so as utterly to destroy the most important part of us, the mind.
160.1
And why do I mention these things? In order to show that the men of the present day do not use wine now as the ancients did. For now they drink eagerly without once taking breath, till the body and soul are both wholly relaxed, and they keep on bidding their cup-bearers to bring more wine, and are angry with them if they delay while they are cooling what is called by them the hot drink; and in a vile imitation of the gymnastic contests, they institute a contest among their fellow revellers as to who can drink most wine, in which they do many glorious things to one another, biting one another’s ears and noses, and the tips of the fingers of their hands, and any other parts of the body they can get at.
161.1
Now, these are the contests of revelry while in youth and vigour, and, as one may say, in its prime; but the others are the deeds of that ancient and more old-fashioned sort. For the men of old time began every good action with perfect sacrifices, thinking that in that way the result would be most favourable to them; and even if the occasion required especial promptitude in action, still they did not begin till they had offered prayers and sacrifices. But in all cases waited, thinking that haste was not in every case better than slowness. For speed, which is not accompanied with forethought, is injurious, but slowness, when founded on good hope, is advantageous.
162.1
Knowing, therefore, that the use and enjoyment of wine require much care, they did not drink unmixed wine either in great quantities or at all times, but only in moderation and on fitting occasions. For first, of all, they offered up prayers and instituted sacrifices, and then, having propitiated the deity, and having purified their bodies and souls, the former with baths, and the latter with the waters of laws and of right instruction, they then turned their cheerful and rejoicing countenances to more luxurious food, very often not returning home but, walking about in the temples in which they sacrificed, in order that, by keeping in mind their sacrifices, and having a due respect for the place, they might enjoy what should be really a most sacred feast, doing no wrong either in word or deed.
163.1
And this, indeed, is what they say the word μεθύειν, to be drunk, derives its name from; because, μετὰ τὸ θύειν (after sacrificing) it was the custom of the men of old to drink great quantities of wine. And to whom could the manner of using unmixed wine described above be more appropriate than to wise men to whom the work to be done before drinking, namely, sacrificing, is so appropriate?
164.1
For one may almost say that no bad man can really perform sacrifices, not even if he were to bring the altar ten thousand oxen every day without intermission; for his most important and indispensable offering, namely his mind, is polluted. And it is impious for polluted things to come near to the altar.
165.1
This, now, is the second point of view in which this question may be regarded, by which we have shown that it is not inconsistent with the character of the wise man to get drunk. There is a third way of looking at this subject, which depends chiefly on the exceeding plausibility of an argument derived from etymology. For some persons think that drunkenness derives its name not merely from the fact of its being admitted after sacrifice, but also because it is the cause of relaxation (μέθεσις) to the soul.
166.1
But the reason of foolish men is relaxed so as to get strength for many sins; while that of those inclined to be sensible is relaxed, so as to enjoy freedom from care, and cheerfulness, and lightness of heart. For the wise man, when he is intoxicated, becomes more good-humoured than when he is sober; so that in this respect we should not be at all wrong in saying that he may get drunk.
167.1
And besides all this, we must likewise add, that we are not speaking of a stern-looking and sordid kind of wisdom, contracted by profound thought and ill-humour; but, on the other hand, of that wisdom which wears a tranquil and cheerful appearance, being full of joy and happiness, by which men have often been led on to sport and divert themselves in no inelegant manner, indulging in amusements suitable to their dignified and earnest character, just as in a well-tuned lyre one may have a combination uniting, by means of opposite sounds, in one melodious harmony.
168.1
At all events, according to the most holy Moses, the end of all wisdom is amusement and mirth, not such mirth as is pursued by foolish people, uncombined with any prudence, but such as is admitted even by those who are already grey, not only through old age alone, but also through deep thinking. Do you not see that he speaks of the man who has drunk deeply of that wisdom which is to be derived from a man’s own hearing and learning, and study; not as one who partakes of mirth, but who is actually mirth in itself?
169.1
This is Isaac, for the name Isaac being interpreted means "laughter," with whose character it is very consistent that he should have been sporting with "perseverance," which the Hebrews call Rebekkah. But it is not lawful for a private individual to behold the divine instruction of the soul, but the king may behold it, as one with whom wisdom has dwelt for a very long time, if we may not rather say that it dwells with him all his life. His name is Abimelech, who, looking out through the window with the well-opened and radiant eye of the mind, saw Isaac sporting with Rebekkah his wife.
170.1
For what employment is more suitable for a wise man than to be sporting, and rejoicing, and diverting himself with perseverance in good things? From which it is plain that he will become intoxicated, since intoxication contributes to good morals, and also produces relaxation and advantage;
171.1
for unmixed wine seems to increase and render more intense all the natural qualities, whether they be good or the contrary, as many other things do too. For money is to a good man a cause of good things, and to a bad man, as some one has said, it is a cause of bad things. And again, high rank makes the wickedness of a fool more conspicuous, but it renders the virtue of the just man more glorious. So also unmixed wine, being poured forth in abundance, makes the man who is the slave of his passions, still more subservient to them, but it renders him who has them under control more manageable and amiable.
172.1
Who, indeed, is there who does not know that of two opposite things, when one kind is suitable to most people, the other kind must of necessity be suited to some? As, for instance, white and black are two opposite colours: if white is suitable both to good and to bad things, then black must also be necessarily equally suitable to both, and not to one of the two alone. And, again, to be sober and to be drunk are two opposite things; accordingly, both bad men and good, as the ancient proverb says, partake of sobriety; therefore, also, drunkenness is suitable to both classes. Therefore the virtuous man will get drunk without losing any of his virtue by it.
173.1
But if, like persons before a court of justice, one must bring forward not only such proofs as are in accordance with the rules of art, but those too which have no connection with art, one of which is proof by testimony, we will then produce many sons of physicians and philosophers of high repute to give evidence, not by words alone, but also by writings.
174.1
For they have left behind ten thousand commentaries entitled treatises on drunkenness; in which they consider nothing beyond the bare use of wine, without pursuing any investigation with respect to those who are accustomed to behave foolishly in their cups, and in fact omitting every thing which has reference to conduct under the influence of wine; so that it is very plainly confessed in their writings that drunkenness is the same as drinking wine freely. And to drink a superabundant quantity of wine on proper occasions is not unsuitable to a wise man; therefore we shall not be wrong if we say that a wise man may get drunk.
175.1
But since no one is ever inscribed on the rolls as a conqueror if he has contended by himself alone, for if he does this he appears only to be fighting with a shadow, and very naturally too; it follows that we must also produce the arguments of those who contend for the opposite side of the question, that by this means a most just judgment may be formed, and that the other side of the question may not be decided against through default.
176.1
And the first and the most powerful argument is this: if no one in his senses would entrust a secret which he wished to be kept to a drunken man, then a good and wise man will not get drunk. But before we collect all the other arguments in their order, it may be better to reply to each objection separately, in order that we may not appear to be too prolix, and consequently to be troublesome.
177.1
Some one then will say in opposition that, according to the argument that has been advanced, the wise man must never have a bilious attack, and never go to sleep, and above all must never die. But he to whom some of these things happens is either an inanimate being or a divine one; but beyond all question he is not a man at all. Imitating this perversion of the arguments, one may apply it equally to a bilious man, or to a sleeping man, or to a dying man; for no one in his senses would tell a secret to a man in any of these conditions, but it would be reasonable for him to tell it to a wise man, for the wise man is never bilious, never goes to sleep, and never dies.

First Thousand Years of Greek. CTS URN tlg0018.tlg010.1st1K-eng1. Via the Perseus Digital Library / Open Greek and Latin TEI corpora. Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License. Source.