De Sobrietate

For as the power of fire is quiet when it has no fuel, but when there are proper materials it blazes up; so also all the powers which have reference to the virtue or vice of the soul are extinguished by want of opportunity, as I have said before, but are kindled by a favourable occasion and a happy concurrence of circumstances.

Why then have I said these things, except with the object of teaching that Ham, the son of Noah, is the name of wickedness in a state of inactivity, but his grandson, Canaan, is the name of wickedness in a state of motion? For Ham being interpreted, means "warm," but Canaan means "commotion;"

and warm in a body implies fever, but in the soul it implies wickedness. For as I suppose disease is the foundation of fever, not only of a part but of the whole body; so also wickedness is a disease of the whole soul. But at one time it is in a state of tranquillity, and at another in motion; now he calls its motion commotion (σάλος), which in the Hebrew language is called Canaan.

But no lawgiver ever affixes a punishment to wicked men while in a state of inaction, but only when they are in a state of motion and practise actions in accordance with injustice, just as a moderate man would not care about killing a snake if it were not about to bite him. For we must leave out of the question, that natural cruelty of soul which in the case of some persons delights to deal destruction upon everything.

Very appropriately, therefore, the just man will appear to have launched his curses against his grandson, Canaan. But I have used the expression "will appear," because in effect he is cursing his son Ham through the medium of

In reference to which fact Canaan is, according to the order of nature, described as the son of Ham; commotion as the offspring of tranquillity, in order that the statement made in another passage may be true, namely, "visiting the iniquities of the fathers upon the sons to the third and fourth generations." [*](Exodus xx. 5. ) For against these accomplishments of, and as it were, children of thoughts, punishments advance which await them, but which will hardly seize upon these thoughts which are not carried out by any action, and which consequently escape accusation.

On this account, therefore, in the law concerning leprosy the great and wise Moses speaks of motion and its further progress and diffusion as unclean, but of tranquillity as pure. For he says, "If it be diffused over the skin the priest shall pronounce him polluted. But if the bright colour remain in its place and be not diffused, he shall pronounce him clean." [*](Leviticus xiii. 12. ) So that, as tranquillity is an abiding of evils and of the passions within the soul (for that is what is intimated by leprosy), it is not liable to reproach; but its motion and progress are of necessity open to accusation.

There is also something like this in the sacred scriptures, where the account of the creation of the universe is given and it is expressed more distinctly. For it is said to the wicked man, "O thou man, thou hast sinned. Cease to sin:" [*](Genesis iv. 7. ) because sin is condemned with reference to its being in motion and energising according to wickedness: but tranquillity is free from blame, and is even preservative because of its remaining stationary and inactive.

These things then, I imagine, have now been sufficiently discussed. Let us now examine the affair of the curses, and see what the case is with respect to them: "Cursed," says the scripture, "is Canaan the child; he shall be a servant to his brethren. Blessed be the Lord God of Shem; and Canaan shall be a servant unto them." [*](Exodus xx. 5. ) [*](Leviticus xiii. 12. ) [*](Genesis iv. 7. )