And although the intellect, when it has sharpened itself so as to render itself more acute than before (as a physician gives strength to bodies), dissects the natures of things, but yet derives no advantage with respect to the acquisition of virtue; it will divide the hoof, being able to divide, and to distinguish, and to discriminate between each separate thing; but it will not chew the cud so as to avail itself of any useful food which may be able, by means of its recollections, to soften the asperity of the soul which has been engendered by sins, and to produce a really gentle and pleasant motion.
Section 143
Therefore a vast number of those who are called sophists, being admired in their respective cities, and having attracted almost all the world to look upon them with honour, on account of the accuracy of their definitions and their excessive cleverness in inventions, have grown old while vehemently bound by the passions, and have passed their whole life in them, in no respect differing from private individuals who are of no account and are held in no consideration.
Section 144
For which reason the lawgiver very admirably compares those of the sophists who live in this manner to the race of swine, who live a life in no respect pure or brilliant, but confused and disorderly, and who are devoted to the basest habits.
Section 145
For he says that the swine is an unclean animal, because it divides the hoof and does not chew the cud, just as he has pronounced the camel unclean for the contrary reason because it chews the cud and does not divide the hoof. But as many animals as partake of both these qualities are very appropriately described as clean, because they have avoided impropriety in both the aforementioned particulars. For division without memory, and care, and a diligent examination of what is best, is but an imperfect good; but the combination and union of the two in the same animal is a most perfect good.
Section 146
And even the enemies of the soul are afraid of this perfection, whom, as they are no longer able to stand up against it, a genuine peace gets the mastery over. And all those who have attained to a half-perfect or half-established wisdom, are too weak to be able to make any effectual opposition to the brood of sins, which have become confined by long usage, and which have gained strength by time.
Section 147
On this account, when in the time of war the general makes a levy of his army, he does not summon all the youth, not even, though it displays all imaginable willingness and spontaneous readiness to come forward to repel the enemy. But he commands some to depart and to remain at home, in order that by continued exercise they may acquire such an amount of military power and skill as may afterwards be sufficient to secure the victory.
Section 148
And the order of this levy is made through the medium of the heralds of the army when the war is at hand, and already at the very gates. And the heralds will make this announcement: "What man is there who has built a new house, and has not handselled it? Let him go and return to his house, that he may not die in the war, and another man handsel it instead of him. And what man is there who has planted a vineyard and has not received any joy from the fruit thereof? Let him go and turn away back to his house, that he may not die in the war, and another man be delighted with the fruit of his vineyard. And what man has espoused a wife, and has not received her? Let him go and return back to his house, that he may not die in the war, and another man take his wife." Deuteronomy xx. 5.
Section 149
For why, I should say, O most excellent man, do you not think it more proper to summon these men to follow you to the contest of war rather than the others, men who have acquired marriages, and houses, and vineyards, and all other kinds of possessions in abundance? For they will most cheerfully undergo dangers, even if they be altogether most formidable, for the sake of the safety of all these things. Since those men who have none of these things which have been enumerated will be very likely to exhibit indifference and inactivity in the war, as having no very important pledges at stake.
Section 150
Or do you think that, just in proportion to the absence of any enjoyment from the possession of such things that they have hitherto felt, will be their apprehension lest they never be able to enjoy such things, and that this will give them energy? For what advantage from all the possessions that they may have acquired is left to those who have been subdued in war? But will they not be taken prisoners? Then they will immediately suffer for their absence from the field of battle; for while they are sitting at home and wallowing in luxury, it is evidently inevitable that their enemies, who are conducting all the operations of the war with energy, will, not merely without any loss, but even without the slightest exertion, make themselves masters of Deuteronomy xx. 5. all that they possess.
Section 151
But the multitude of their other allies will cheerfully encounter the contest on behalf of these things. At first sight, indeed, it seems absurd to rely upon the energies or fortune of others; and especially when it is both an individual and a common danger, involving defeat, and slavery, and utter destruction, which hangs over men’s heads, who are able of themselves to encounter the toils and perils of war, and who are not hindered by any disease, or by old age, or by any other disaster. It is rather fitting that those, whom the danger chiefly concerns, should seize their arms and stand in the front battalions and hold their shields over their allies, fighting cheerfully and with a spirit which even courts dangers.
Section 152
In the next place, will they not have displayed examples, not of treachery only, but of the greatest insensibility, if they allow others to fight in their cause, while they themselves are occupied about their domestic affairs? And shall others be willing to incur contests and dangers in the cause of their safety, which they are afraid to encounter for their own? And shall others cheerfully endure scarcity of provisions, and sleeping on the ground, and other hardships of body and soul, from their desire for victory, while they, covering their houses with stucco and nonsense, so much lifeless ornament, or gathering in their harvests from their fields, and celebrating the festival of the vintage, or coming into connection, now for the first time, with virgins who have long since been betrothed to them, and sleeping with them, as if it were the most opportune season for marriage, pass their time in such vanities?
Section 153
It is a good thing, no doubt, to take care of one’s walls, to collect one’s revenues, to feast, to revel in wine, to contract marriages, to go courting the old and withered dames (as the proverb calls them); but these are the employments of peace, and to do all these things in the crisis of a war raging in all its freshness and vigour,
Section 154
while neither father, nor brother, nor any relation or connection whatever shares the fatigues of the war; when this, I say, is the case, must we not say that universal cowardice has occupied the whole house? Oh, but you will say there are at all events myriads of relations who are fighting in their cause. Then, while they are encountering danger to their lives, must not those who are spending their time in luxury and delicate living appear to surpass even the worst of wild beasts in the excess of their inhumanity?