Many and varied are the texts and articles written these last decades on the theme of mental health; many also are the definitions they set forth and the criteria they offer. By comparison, it might be quite illuminating to discover that a positive mental-health program suitably organized and insightfully worded may be found in ancient literature that is still fresh and modern in its outlook. My source is a section of Chapter IV of the Ethics of the Fathers, assembled approximately two thousand years ago and still serving as a pattern for everyday living and moral instruction.1 First, how do we define and structure, briefly, the nature and range of mental health? At this moment, particularly with the recent, rapid, widespread expan sion of community mental-health services, our understanding of mental health demands and has resulted in broadening of its goals. Thus mental health, which is really emotional health, must be considered as social health. For mental health goes beyond the individual, no matter how well he/she may be personally integrated. The concept must extend to and envelop the emotional well-being of the family, the neighborhood, the total community. Secondly, what solid base can we use in approaching the problem of mental health? We can agree that human nature has not changed?at least in historic time. The struggles of growing up, of attaining maturity, of building relation ships have varied little, if at all, from early periods. Certainly ancient litera ture, despite the change in milieu, in dealing with human interactions retains its meaning, vividness, and cogency. In accordance with the statement above, an excellent analysis of mental health, that is, emotional and social well-being, is offered by the sage, Ben Zoma, to whom the opening passages of Chapter IV of The Ethics are attrib uted.2 It consists of four incisive, thought-provoking questions and answers presenting fundamental characteristics of maturity. Properly and fully appreci ated, they can become guideposts for daily living as mentally healthy individ uals. Indeed, these four aspects can be viewed as an organic unit blending into a continuum that, spiral fashion, always returns to its source. I. The first question proposed by the sage asks: "Who is wise?" The immediate