De Ebrietate

And he expressly declares his opinion, and pronounces this last to be an everlasting evil. [*](Leviticus x. 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.

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 [*](Leviticus x. 9. )

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. 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; [*](1 Samuel i. 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.

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.

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.

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." [*](1 Samuel i. 14. )

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. [*](1 Samuel i. 14. ) [*](1 Samuel i. 14. )

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 from wine, who pass their whole lives without ever having tasted wisdom, though they have a continued hunger and desire for it.

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.

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:—

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.

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

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.

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.

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.

For even if all the other faculties of the rest of the body, should attain to the very extreme limit of strength and vigour, 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.

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.

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;

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.

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.