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.
Section 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.
Section 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 honourable, 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.
Section 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 presented 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.
Section 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 marvellous 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?
Section 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.
Section 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;
Section 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.
Section 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." Genesis xix. 35.
Section 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;
Section 205
and whenever he has decided on Genesis xix. 35. 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.
Section 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.
Section 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.