What has been said by other philosophers about drunkenness we have to the best of our ability recorded in the treatise before this present one. But now let us consider what is the opinion of the lawgiver, who was in all respects great and wise, on this subject; for in many places of his history of the giving of the law he mentions wine, and the plant which produces wine, namely the vine; and he commands some persons drink it, but some he does not permit to do so; and at times he gives contrary directions to the same people, ordering them sometimes to drink and some times to abstain. These therefore are the persons who have taken the great vow, to whom it is expressly forbidden to drink unmixed wine, being the priests who are engaged in offering sacrifices. But those who drink wine are numerous beyond all calculation, and among them are all those who are especially praised by the lawgiver for their virtue. But before we begin to talk of these subjects we will examine with accuracy some points that concern this argument, and, as I at least imagine they are these.
 Moses looks upon an unmixed wine as a symbol not of one thing only but of many, namely of trifling, and playing the fool, and of all kinds of insensibility and of insatiable greediness, and of a covetousness which is hard to be pleased, and of a cheerfulness which comprehends many other objects, and of a nakedness which is apparent in all the things now mentioned, such as that which he says Noah, when drunk, displayed himself in. Wine, then, is said to produce all these effects. But great numbers of persons who, because they never touch unmixed wine, look upon themselves as sober, are them involved in the same accusation. And one may see some of acting in a foolish and senseless manner, and others possessed by complete insensibility; and others again who are never satisfied, but are always thirsting for what cannot be obtained, because of their want of knowledge; others, on the other hand rejoicing and exulting; and others in good truth naked.