by Aristotle
Again, the man who loses anything from a private house is in a place where it is easy for him to bear his misfortune, since he is in his own home and neither suffers anything nor is jeered at by others. But the man who is robbed at the baths finds it [25] difficult to leave without his clothing, and, in addition, is usually jeered at by others; and this is harder to bear than the actual loss. Therefore the lawgiver has prescribed heavier penalties to assist such persons.
Again, many legislative parallels can be found for these penalties. For example, if any one speaks evil of a magistrate the punishment is severe, but there is no penalty for speaking evil of an ordinary individual; and rightly so, for the [30] legislator considers that the slanderer not only commits an offence against the magistrate but also insults the city. Similarly, a man who commits a theft at the harbour is considered not only to harm the individual whom he robs, but also to bring disgrace upon the city. And the same is true of any crime committed in a place [35] of public meeting.
15 · Why is it that in law courts, if equal votes are given for the two adversaries, the defendant wins the case? Is it because the defendant has remained [953a1] unaffected by the action of the plaintiff, and in a position of equality with him he would probably have won?
16 · Why is it that for theft the punishment is death, whereas for assault, which is a more serious crime, the penalty or fine is assessable in court? Is it because [5] to commit an assault is an act of human weakness, of which all more or less partake, whereas there is no force which compels us to theft? A further reason is the fact that a man who tries to commit theft would think nothing of committing assault also.
BOOK XXX
PROBLEMS CONNECTED WITH PRACTICAL WISDOM, INTELLIGENCE, AND WISDOM
[10] 1 · Why is it that all those who have become eminent in philosophy or politics or poetry or the arts are clearly of an atrabilious temperament, and some of them to such an extent as to be affected by diseases caused by black bile, as is said to have happened to Heracles among the heroes? For he appears to have been of this nature, and that is why epileptic afflictions were called by the ancients ‘the sacred [15] disease’ after him. That his temperament was atrabilious is shown by the fury which he displayed towards his children and the eruption of sores which took place before his disappearance on Mount Oeta; for this often occurs as the result of black bile. Lysander the Lacedaemonian also suffered from similar sores before his death. [20] There are also the stories of Ajax and Bellerophon, of whom the former became insane, while the latter sought out habitations in desert places; that is why Homer writes,
And since of all the gods he was hated,
Verily o’er the Aleïan plain alone he would wander,
Eating his own heart out, avoiding the pathway of mortals.1 [25]
And many others of the heroes seem to have been similarly afflicted, and among men of recent times Empedocles, Plato, and Socrates, and numerous other well-known men, and also most of the poets. For many such persons have bodily afflictions as the result of this kind of temperament, while some of them obviously [30] possess a natural inclination to affections of this kind; in a word, they all, as has been said, are naturally atrabilious. The cause of this may be understood if we first take an example from the effect of wine, which if taken in large quantities appears to produce such qualities as we attribute to the atrabilious, inducing, as it is drunk, [35] many different characteristics, making men for instance irritable, benevolent, compassionate, or reckless; whereas no such results are produced by honey or milk or water or anything similar. One can easily see that wine has a variety of effects by observing how it gradually changes those who drink it; for, finding them chilled and taciturn as the result of abstinence, a small quantity makes them more talkative, [953b1] while a larger quantity makes them eloquent and bold, and, when they proceed to action, reckless, and a still larger quantity makes them insolent and afterwards frenzied, while outrageous excess enfeebles them and makes them stupid like those [5] who have been epileptic from childhood, and very similar to those who are exceedingly atrabilious. As, therefore, an individual as he drinks and takes wine in different quantities changes his character, so there are men who embody each character. For the temporary condition of one man when he is drunk is the permanent character of another, and one man is loquacious, another emotional, [10] another easily moved to tears; for wine has this effect also on some people and therefore Homer writes,
He says that I swim in tears, like a man that is heavy with drinking.2
Others become compassionate or savage or taciturn; for some maintain a complete silence, especially those atrabilious subjects who are out of their minds. Wine also makes men amorous; as is shown by the fact that a man who is drinking is induced [15] to kiss those whom, owing to their appearance or age, no sober person would kiss. Wine then gives a man extraordinary characteristics, but for a short time only, while nature gives them permanently for the period of a lifetime; for some men are [20] bold, others taciturn, others compassionate, and others cowardly by nature. It is therefore clear that each characteristic is produced by wine and by nature by the same means; for the whole body functions under the control of heat. Now both the juice and the atrabilious temperament are full of wind; and that is why the [25] physicians say that flatulence and disorders of the stomach are due to black bile. Now wine has the quality of containing air; so wine and the atrabilious temperament are similar in nature. The froth which forms on wine shows that it contains air; for oil does not produce froth, although it is hot, but wine produces it in large [30] quantities and red wine more than white because it contains more heat and substance. It is for this reason that wine excites sexual desire, and Dionysus and Aphrodite are rightly coupled together, and atrabilious persons are generally lustful. For sexual desire is due to the presence of breath, as is shown by the fact [35] that the penis quickly increases from a small to a large size by inflation; also boys before they are capable of emitting semen find a certain pleasure in rubbing their sexual organs through lust when they are approaching the age of puberty, and the swelling of the organ becomes manifest because breath passes through the passages through which the semen subsequently passes; also the effusion and impetus of the [954a1] semen in sexual intercourse is clearly due to propulsion by the breath. So those foods and liquids which fill the region of the sexual organs with breath are rightly regarded as aphrodisiac. Thus red wine more than anything else produces the [5] condition found in atrabilious persons.3 This condition is obvious in some individuals; for most atrabilious persons are thin and their veins stand out, the reason being the abundance not of blood but of breath. The reason why all atrabilious persons are [10] not thin4 or dark, but only those who contain particularly unhealthy humours, is stated elsewhere.
But to return to our previous subject of discussion, this humour, namely, the atrabilious, is originally mingled in the bodily nature, for it is a mixture of heat and cold, of which two things the bodily nature consists. Black bile, therefore, becomes [15] both very hot and very cold, for the same thing naturally admits both heat and cold, like water, which, though cold, yet when it is sufficiently heated (for example, when it boils) is hotter than the actual flame which heats it, and similarly a stone or a piece of iron when thoroughly heated becomes hotter than charcoal, though they [20] are naturally cold. (This subject has been dealt with more clearly in the treatise on fire.) Now black bile, which is naturally cold and not on the surface, being in the condition mentioned above, if it abounds in the body, produces apoplexy or torpor or despondency or fear; but when it is overheated, it produces cheerfulness accompanied [25] by song, and frenzy, and the breaking forth of sores, and the like. In most people then black bile engendered from their daily nutriment does not change their character, but merely produces an atrabilious disease. But those who naturally possess an atrabilious temperament immediately develop diverse characters in [30] accordance with their various temperaments; for example, those who are originally full of cold black bile become dull
and stupid, whereas those who possess a large quantity of hot black bile become frenzied or clever or erotic or easily moved to anger and desire, while some become more loquacious. Many too, if this heat approaches the region of the intellect, are affected by diseases of frenzy and [35] possession; and this is the origin of Sibyls and soothsayers and all inspired persons, when they are affected not by disease but by natural temperament. Maracus, the Syracusan, was actually a better poet when he was out of his mind. Those in whom the excessive heat dies down5 to a mean temperature are atrabilious, but they have [954b1] more practical wisdom and are less eccentric and in many respects superior to others either in education or in the arts or in public life. In respect too of facing dangers an atrabilious state causes great variation, in that many of those who are in this condition are inconsistent under the influence of6 fears; for they vary from time [5] to time according to the state in which their bodies happen to be in respect of their atrabilious temperament. Now this temperament is itself also inconsistent, just as it produces inconsistency in those suffering from the diseases which it causes; for, like water, it is sometimes cold and sometimes hot. And so the announcement of [10] something alarming, if it occurs at a time when the temperament is rather cold, makes a man cowardly; for it has already prepared a way for the entrance of fear, and fear has a chilling effect (as is shown by the fact that those who are greatly alarmed tremble). If, however, the temperament is inclined to be hot, fear reduces it to a moderate temperature and causes a man to be in his senses and unexcited. So [15] too with the despondency which occurs in everyday life (for we are often in the condition of feeling grief without being able to ascribe any cause for it, while at other times we feel cheerful without knowing why), such feelings and those usually called superficial7 feelings occur to a slight degree in every one, for something of the force which produces them is mingled in everyone; but those who are thoroughly [20] penetrated by them acquire them as a permanent part of their nature. For as men differ in appearance not because they possess faces but because they possess certain kinds of faces, some handsome, others ugly, others with nothing remarkable about them (those, that is, who are naturally ordinary); so those who possess an atrabilious temperament in a slight degree are ordinary, but those who have much [25] of it are quite unlike the majority of people. For, if their condition is quite complete, they are very atrabilious; but, if they possess a mixed temperament, they are men of genius. If they neglect their health, they have a tendency towards the atrabilious diseases, the part of the body affected varying in different people; in some persons epileptic symptoms declare themselves, in others apoplectic, in others violent [30] despondency or terrors, in others over-confidence, as happened to Archelaus, King of Macedonia. The force which gives rise to such a condition is the temperament according as it contains heat or cold. If it is cold beyond due measure, it produces groundless despondency; hence suicide by hanging occurs most frequently among [35] the young, but sometimes also among older men. Many men too put an end to themselves after drunkenness, and some atrabilious persons continue in a state of despondency after drinking; for the heat of the wine quenches their natural heat. [955a1] Heat in the region in which we think and form hopes makes us cheerful; and for this reason all men are eager to drink until they become intoxicated, for abundance of wine makes all men hopeful, just as their youth makes children sanguine; for old age [5] is despairing but youth is full of hope. There are a few who are seized with despondency while they are drinking, for the same reason as makes others despondent after drinking. Those then who become despondent as the heat in them dies down tend to hang themselves. Hence the young are more likely than the old to hang themselves; for old age makes the heat die down, and so, in the young, does [10] their condition, which is itself natural.8 When the heat is extinguished suddenly, most men make away with themselves to the general astonishment of all, since they have given no previous sign of any such intention. When the temperament caused by the admixture of black bile is colder, it gives rise, as has been already remarked, to [15] despondency of various kinds, but when it is hotter to cheerfulness. Hence the young are more cheerful, the old more despondent, the former being hot and the latter cold; for old age is a process of cooling. Extinction takes place suddenly from external causes, just as objects which have been heated in the fire are cooled by [20] unnatural processes, as for example when water is poured over hot coals. Hence men sometimes commit suicide after drunkenness; for the heat of the wine is introduced from outside, and when it is extinguished the condition which leads to suicide is set up. Also after sexual intercourse most people tend to be despondent; [25] those, however, who emit a considerable amount of excrement with the semen become more cheerful, for they are relieved of an excess of excrement and breath and heat. But those who indulge in sexual intercourse are often more despondent, for by so doing they become cooled, because they lose something which is valuable, as is shown by the fact that the amount of semen which is emitted is not great.
[30] To sum the matter up, owing to the fact that the effect of black bile is variable, atrabilious persons also show variation; for the black bile becomes very hot and very cold. And because it has an effect upon the character (for heat and cold have such an effect to a greater extent than anything else in us), like wine mingling in a stronger or weaker form in the body, it gives us our own special characters. Now [35] both wine and black bile are full of breath. And since it is possible for a variable state to be well tempered and in a sense a favourable condition, and since it is possible for the condition to be hotter and then again cold, when it should be so, or to change to the contrary owing to excess, the result is that all atrabilious persons have remarkable gifts, not owing to disease but from natural causes.
[955b1] 2 · Why do we say that we acquire a disposition as the result of pursuing some sciences but not others? Are we said to acquire a disposition only by such sciences as enable us to make discoveries, since discovery is the result of a habit?
3 · Why is it that of all the animals man has most practical wisdom? Is it because he has the smallest head in proportion to his body? Or is it because he is [5] abnormally small in certain parts? For that is why his head is small, and among men those who have smaller heads have more practical wisdom than those who have larger heads.
4 · Why is it that a journey seems longer when we traverse it without knowing its length than when we know it, all other conditions being equal? Is it [10] because to know its length is to be able to connect a number with it? For that which cannot be numbered is the same as the infinite, and the infinite is always more than the determinate. Just as, therefore, if one knows that a journey is a certain length it must necessarily be finite, so if one does not know its length one as it were converts [15] the proposition and the mind draws a false conclusion, and this journey appears infinite. Furthermore,9 a quantity is determinate, and that which is determinate is a quantity; therefore when a thing does not appear determinate it will appear to be as it were infinite, because that which is of a nature to be determined, if it is not so, is infinite, and that which appears not to be determined necessarily appears in a sense [20] unlimited.
5 · Why is it that, whereas we become more intelligent as we grow older, yet the younger we are the more easily we can learn? Is it because God has given us two instruments within ourselves, which enable us to use external instruments, providing the body with the hand and the soul with intelligence? For intelligence is among [25] the things implanted in us by nature, being as it were an instrument; and, whereas the sciences and arts are among the things created by us, intelligence is one of the gifts of nature. So just as we cannot use the hand to the best advantage immediately after birth, but only when nature has perfected it (for the hand can perform its [30] particular function best as age progresses), in like manner of our natural endowments reason is of most assistance to us not in early life but as we get old, and is then at its highest perfection, unless it becomes incapacitated by anything, as may happen also to t
he other natural endowments. Intelligence comes to us later than the faculty of using the hands, because the instruments used by the intelligence are [35] posterior to those used by the hands. For science is an instrument of the intelligence (for it is useful to the intelligence just as flutes are useful to the flute-player), and many things in nature are instruments of the hands, but nature itself and its creations are prior to science. Now it is natural that where the instruments are prior, the faculties should also come into being in us first (for it is by using the instruments that we acquire a disposition); and the instrument of each faculty is [956a1] related similarly to that faculty, and conversely, as the instruments are to one another, so are the faculties of which10 they are the instruments to one another. Intelligence then for this reason comes to us when we are older; but we learn more quickly when we are young because we do not yet know anything, and when we [5] know more we are no longer so well able to acquire knowledge,11 just as we remember best what we come upon early in the day, and then, as the day goes on, are less able to remember what happens, because we have come into contact with a [10] number of incidents.
6 · Why should man be obeyed more than any other animal? Is it because, as Plato answered Neocles, he alone of all the animals can count? Or is it because he is the only animal that believes in gods? Or is it because he is the most imitative (for it is for this reason that he can learn)?