According to legend, the Chinese sage Liu Ling was at all times followed by a servant carrying a wine bottle and a shovel. The purpose of the wine is obvious; Liu Ling liked to drink. The shovel’s purpose was somewhat darker. Liu Ling thought of the whole world as his home. “The sun and moon [were] the windows of his house; the cardinal points [were] the boundaries of his domain.” Because he felt equally at home wherever he ranged, he had no sentimental desire for his mortal remains to be laid to rest in any particular place; no “bury me on the old farmstead” for him. More important than his detachment from any specific place, it seems that Lui Ling had no particular sentimental attachment to his own body. Consequently, he did not care where it was buried. And so Lui Ling’s servant carried a shovel, ready to inter his master’s corpse wherever he should happen to drop dead.
Many centuries later, Lui Ling’s thoughts on mortality (and on alcohol consumption) inspired Jack London. In his autobiographical novel John Barleycorn, London reminisces about “Liu Ling, a hard drinker, one of the group of bibulous poets who called themselves the Seven Sages of the Bamboo Grove and who lived in China many an ancient century ago.” In particular, London seems to agree with Lui Ling’s statement “that to a drunken man the affairs of this world appear but as so much duckweed on a river.”
But why the do affairs of the world appear as duckweed? When alcohol reduces the drunken man’s problems to mere trivialities, is it because the alcohol blinds him to the true extent of his troubles? Or does it make him neglectful of things that actually matter? It seems more probable that the drunk man is actually seeing more clearly than before. The alcohol helps him to understand the transience and insignificance of human concerns, a realization that is perhaps difficult for a sober mind to bear. Like Liu Ling himself, the drunken man sees the whole world as his home and all eternity as but an instant.
Beer of the week: Pearl River Beer – This Chinese brew pours clear and golden with little carbonation. The aroma is mostly of grass and rice. The flavor is rather plain with some lingering sweetness. It isn’t a particularly bad beer, especially considering its nation of origin. On the other hand, if it has to travel halfway around the world, it had better be pretty good.
Reading of the week: The Genius of Wine by Liu Ling – The translator tells us that the “old gentleman” of this story is Liu Ling himself. This very short passage gives a couple hints of Liu Ling’s philosophy, and relates how he withstood the intervention of “two respectable philanthropists” who tried to get him to quit drinking by berating and lecturing him.
Question for the week: Why are so many people so adamant about what should become of their mortal remains?
“And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” When his disciples heard, they were exceedingly amazed, saying, “Who then can be saved?” But Jesus beheld them, and said unto them, “With men this is impossible; but with God all things are possible.“
There are two interpretations of this passage from Matthew 19 that I have heard many times. Both of which I find incompatible with the actual text.
One interpretation is to assume that the meaning of “eye of a needle” is not obvious. Some people claim that “the eye of the needle” was actually the name of a small outer gate. Camels, being large and difficult to handle, could only be made to pass through this small gate with great effort. This interpretation is popular with those who wish to be rich themselves, since it means that rich men are not literally incapable of achieving salvation; it is only more difficult.
As far as I know, there is no historical evidence to support the term “eye of the needle” meaning a small gate. (So sayeth Wikipedia.) More importantly, this interpretation makes no sense in context. Why would the disciples be “exceedingly amazed” if Jesus described something that was only a minor inconvenience? And then why would Jesus go on to state that “with men this is impossible”? I have heard in defense of this interpretation that the gate was actually too small for camels, so it was impossible for a camel to pass through. In that case, why bother looking for a different meaning for the term “eye of the needle”? Impossible is impossible and it makes no real difference whether it is the eye of a needle, a one inch hole or a door that is slightly too small.
And if the final conclusion is that rich men actually are incapable of salvation, that brings us to the next interpretation: that it is simply impossible for the rich to enter heaven. The syllogism is simple:
It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God;
A camel absolutely cannot pass through the eye of a needle; Therefore,
A rich man cannot enter into the kingdom of God.
Of course, this ignores the next line: “With men this is impossible; but with God all things are possible.” Applying this line to the result of our earlier syllogism:
A rich man cannot enter into the kingdom of God;
With God all things are possible; Therefore,
With God a rich man may enter into the kingdom of God.
So there you have it. The salvation of the rich is possible, but requires a miracle from God.
Beer of the Week: Tsingtao Pure Draft – This Chinese beer is very pale, very clear, and very boring. It is promising to see Asian brewers starting to make rice-free beer, but this one is a dud. There is some malty sweetness but very little hops. It almost comes off as an attempt at a beer flavored soft drink.
Reading of the Week: Epictetus and Seneca by Walter Savage Landor – Emerson wrote of Landor, “He has a wonderful brain, despotic, violent, and inexhaustible, meant for a soldier, by what chance converted to letters, in which there is not a style nor a tint not known to him, yet with an English appetite for action and heroes.” His appetite for action and heroes and his command of style are evident in his Imaginary Conversations of Greeks and Romans. In this dialogue between the great stoic philosophers Epictetus and Seneca, Epictetus really gives Seneca the business for thinking that he can be both rich and a philosopher. “Fortune cares little about philosophers; but she remembers where she hath set a rich man, and she laughs to see the Destinies at his door.”
Question of the Week: How far can the parallels between Mark 19 and Epictetus and Seneca be drawn? In what way is Christian salvation like philosophy? Are the rich barred from both for the same reasons?