XXX. (2.196) When, therefore, folly has overshadowed and occupied the whole soul, and when it has left no portion of it unoccupied or free, it not only compels it to commit such errors as are remediable, but such also as are irremediable. (2.197) Now those which admit of a remedy are set down as the easiest and the first; but those which are irremediable are altogether terrible, and are the last of all, being so far analogous to roots. (2.198) And as, in my notions, wisdom begins to benefit a man in small matters, and ends at last in the absolute perfection of all well-doing, so, in the same manner folly, constraining the soul from above and leading it away from instruction by small degrees, establishes it at last at a long distance from right reason, and finally leads it to the extreme point, and utterly overthrows it. (2.199) And the dream showed that after the roots appeared the vine flourished and put forth shoots and bore fruit; for, says the chief butler, “It was flourishing and bearing shoots, around which were bunches of Grapes.”{95}{#ge 40:10.} The foolish man is accustomed to display barrenness, and never to put forth even leaves, and, in fact, to be withered all his life; (2.200) for what could be a greater evil than folly flourishing and bearing fruit? But, says he, “the cup of Pharaoh,” the vessel which is the receptacle of folly and drunkenness, and of the ceaseless intoxication of life, “is in my hand;” an expression equivalent to saying, depends upon my administration, and endeavours, and powers; for without my contrivances, the passion will not proceed rightly by its own efforts; (2.201) for as it is proper that the reins should be in the hands of the charioteer, and the rudder in the hands of the pilot–for this is the only way in which the course of the chariot and the voyage of the vessel can proceed successfully–so, also, the filling of the goblet with wine is in the hands and depends upon the power of him who by his art brings to perfection one of the two kinds of gluttony, namely, satiety of wine. (2.202) But why has he endured to boast in respect of a matter which deserved rather to be denied than to be confessed? Would it not have been better not to have confessed at all that he was a teacher of intemperance, and not to admit that he increased the excitement of the passions by wine in the case of the intemperate man, as being an inventor and producer of a luxurious, and debauched, and most disgraceful way of life. (2.203) Such, however, is the case. Folly boasts of those things which ought to be concealed; and in this present case it prides itself, not only on holding in its hands the receptacle of the intemperate soul, that is to say, the cup of wine, and in showing it to all men, but also in pressing out the grapes into it; that is to say, in making that which satisfies the passion, and bringing what is concealed to light. (2.204) For as children which require food, when they are about to receive the milk, squeeze and press out the breast of the nurse that feeds them, so likewise does the workman and cause of intemperance vigorously press the fountain from which the evil of abundance of wine pours forth, that he may derive food in a most agreeable manner from the drops which are squeezed out.