--- title: "On Drunkenness" author: "Philo of Alexandria" translator: "C. D. Yonge" languages: [en] shelf: "Second Temple" section: 10 of 18 url: https://scriptura.si/works/philo-tlg011-yonge-ogl/10/ cite: "Philo of Alexandria, tr. C. D. Yonge, On Drunkenness, section 10. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg011-yonge-ogl/10/" --- # On Drunkenness *Philo of Alexandria, tr. C. D. Yonge* ## 10. Section 117 Source: https://scriptura.si/works/philo-tlg011-yonge-ogl/10/ · cite a paragraph as https://scriptura.si/works/philo-tlg011-yonge-ogl/10/#p-N [¶0] And it is a great proof of good tune and of skilful management to bring his due gift to God; and this is to honour the living God in a becoming manner, by means of confessing most distinctly that this whole universe is his gift to us; ### Section 118 [¶2] for he says in, strictest accordance with natural truth, "the man has brought the gift which he found." But every one of us, the moment that he Numbers xxi. 18. Numbers xxxi. 49. is born, finds the great gift of God, namely the universal world, which he has given to him, and to the most excellent parts of him. This passage is certainly corrupt. Markland thinks that some words at least have been lost. ### Section 119 [¶4] There are also particular gifts which it is suitable both to God to give, and to men to receive. And these must be the virtues and the energies in accordance with them, at the discovery of which, being almost without any connexion with time, by reason of the surpassing rapidity of the giver which he is accustomed to exhibit in his gifts, every one is full of admiration, even those to whom nothing else in the world appears great. ### Section 120 [¶6] On which account also, the question is put, "How didst thou find it so quickly, O my son?" Genesis xxvii. 20. the questioner marvelling at the promptness of the virtuous disposition; and he who has received the benefit answers felicitously, "Because the Lord God gave it to me." For the gifts and explanations of men are slow, but those of God are most rapid, outstripping the motion of even the most speedy time. ### Section 121 [¶8] Therefore those who by their strength and courage have become chiefs and leaders of the chorus which raises the song of triumph and of gratitude, are those who have been already mentioned; but those who, by reason of having been put to flight, and of their weakness, are companions of the song of lamentation which is raised on occasion of defeat, are men whom one ought to look upon as cowards, rather than to pity; like those who have a body labouring under some natural defect, to whom any ordinary occasion of sickness is a great hindrance to their cure. ### Section 122 [¶10] But some persons have succumbed contrary to their inclinations, not because the energies of their souls are more effeminate, but because they have been overwhelmed by the more vigorous strength of their adversaries; and imitating those who are willing slaves, they have voluntarily cast themselves down before either masters, though they were freemen by birth; on which account being unable to be sold they have, which is the most incredible of all things, bought masters for themselves and so become slaves, doing the very same thing with those who are insatiably eager for drunkenness with wine; This passage is certainly corrupt. Markland thinks that some words at least have been lost. Genesis xxvii. 20. ### Section 123 [¶12] for they also of their own free will and without any compulsion, drink unmixed wine, so that of their own accord they eradicate sobriety from their souls, and choose folly; for, says the scripture, "I hear the voice of those who are beginning revelry and drunkenness;" that is to say, of men who are exhibiting a madness which is not involuntary, but who injure themselves with a voluntary and deliberate frenzy. ### Section 124 [¶14] And every one who comes near the camp sees the calf and the dances, and he himself also is soon infected. For we fall in with Typhus and the revellers of Typhus, whenever we deliberately purpose to come near to the camp of the body; since those who are fond of contemplation and are eager to see incorporeal objects, as being persons who practise obstinacy from pride, are accustomed to dwell at a distance from the body. ### Section 125 [¶16] Do then therefore pray to God never to begin revelry or drunkenness, that is to say, never intentionally to set forth in the road which leads to ignorance and folly; for unintentional errors are as light again as deliberate sins, inasmuch as they are not weighed down by the irresistible conviction of conscience. ### Section 126 [¶18] And when your prayers have been accomplished, you will no longer be able to remain in ignorance or out of office, but you will acquire the most important of all offices, namely, the priesthood. For it is almost the only occupation of the priests and ministers of God to offer abstemious sacrifices, abstaining in the firmness of their minds from wine and from every other cause of folly. ### Section 127 [¶20] For, says the scripture, "The Lord spoke unto Aaron, saying, Wine and strong drink shalt thou not drink, neither thou nor thy sons after thee, when ye come into the tabernacle of the testimony, or when ye approach the altar of sacrifice, so that ye may not die. This shall be an everlasting law for all your generations to distinguish between what is sacred and what is profane, and between what is pure and what is impure." Leviticus x. 8. ### Section 128 [¶22] But Aaron is the priest, and the interpretation of his name is "mountainous;" reasoning occupying itself with sublime and lofty objects, not on account of the superabundant excess of the arrogance of empty pride, but by reason of the magnitude Leviticus x. 8. of its virtue, which, elevating the thoughts beyond even heaven, suffers it not to contemplate anything that is lowly. And no one who is disposed in this manner will ever voluntarily touch unmixed wine or any other medicine of folly, ### Section 129 [¶24] for it is inevitable that he must either make one in the solemn procession and enter the tabernacle, being about to perform There is some corruption in the Greek text here. the rites which may not be seen, or else, that approaching the altar he must offer sacrifices of gratitude for all the public and private blessings which have been showered upon him; and these things require sobriety and great presence of mind.