---
title: "On Drunkenness"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 12 of 18
url: https://scriptura.si/works/philo-tlg011-yonge-ogl/12/
cite: "Philo of Alexandria, tr. C. D. Yonge, On Drunkenness, section 12. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg011-yonge-ogl/12/"
---

# On Drunkenness

*Philo of Alexandria, tr. C. D. Yonge*

## 12. Section 143

Source: https://scriptura.si/works/philo-tlg011-yonge-ogl/12/ · cite a paragraph as https://scriptura.si/works/philo-tlg011-yonge-ogl/12/#p-N

[¶0] And it is an especial property of law and of instruction to distinguish what is profane from what is holy, and what is unclean from what is clean; as, on the other hand, it is the effect of lawlessness and ignorance to combine things that are at variance with one another by force, and to throw everything into disorder and confusion. On this account the greatest of the kings and prophets, Samuel, as the sacred scriptures tell us, drank no wine or intoxicating liquors to the day of his death; 1 Samuel i. 14. for he is enrolled among the ranks of the divine army which he will never leave in consequence of the prudence of the wise captain.

### Section 144

[¶2] But Samuel was perhaps in reality a man, but he is looked upon not as a compound animal, but as mind rejoicing only in the service and ministrations of God. For the name Samuel, being interpreted, means "appointed to God;" because he looked upon all such actions as are done in accordance with vain and empty opinions to be shameful irregularity.

### Section 145

[¶4] He was born of a human mother, whose name when interpreted means "grace." For without divine grace it is impossible either to abandon the ranks of mortal things, or to remain steadily and constantly with those which are imperishable.

### Section 146

[¶6] But whatever soul is filled with grace is at once in a state of exultation, and delight, and dancing; for it becomes full of triumph, so that it would appear to many of the uninitiated to be intoxicated, and agitated, and to be beside itself. On which account it was said to it by a young boy, and that not by one only but by every one who was old enough for juvenile sauciness and for a readiness to mock at what is good, "How long will you be drunk? Put an end to your wine-bibbing." 1 Samuel i. 14.

### Section 147

[¶8] For in the case of those who are under the influence of divine inspiration, not only is the soul accustomed to be excited, and as it were to become frenzied, but also the body is accustomed to become reddish and of a fiery complexion, the joy which is internally diffused and which is exulting, secretly spreading its affections even to the exterior parts, by which many foolish people are deceived, and have fancied that sober persons were intoxicated. 1 Samuel i. 14. 1 Samuel i. 14.

### Section 148

[¶10] And yet indeed those sober people are in a manner intoxicated, having drunk deep of all good things, and having received pledges from perfect virtue. But those are intoxicated with that drunkenness which proceeds from wine, who pass their whole lives without ever having tasted wisdom, though they have a continued hunger and desire for it.

### Section 149

[¶12] Very naturally therefore is answer made to the man who acts with the impetuosity of youth, and thinks to produce laughter at the venerable and austere mode of life of prudence, "My good man I am a hard woman, a severe day, and I drink no wine or strong drink, and I pour out my soul before the Lord." Very great is the freedom of speech of that soul which is filled with the graces of God.

### Section 150

[¶14] In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:— Vice one may take in troops with ease, But in fair virtue’s front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Of mortal man thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course.

### Section 151

[¶16] After this the soul goes on to deny that it drinks wine or strong drink, boasting in its being continually sober throughout the whole of its life. For to have the reasoning powers really free, and unfettered, and pure, and intoxicated by no passion, was really a very important and admirable thing.

### Section 152

[¶18] And from this it results that the mind which is filled with unmixed sobriety is of itself a complete and entire libation, and is offered as such to and consecrated to God. For what is the meaning of the expression, "I will pour out my soul before the Lord," but "I will consecrate it entirely to him?" Having broken all the chains by which it was formerly bound, which all the empty anxieties of mortal life fastened around it, and having led it forth and emancipated it from them, he has stretched, and extended, and diffused it to such a degree that it reaches even the extreme boundaries of the universe, and is borne onwards to the beautiful and glorious sight of the uncreate God.

### Section 153

[¶20] Therefore this company is one of sober persons who have made instruction their guide; but the former one is a company of drunkards, whose leader is ignorance.

### Section 154

[¶22] But since intoxication does not only display folly, which is the child of ignorance, but also utter insensibility; and since, again, wine is the cause of that insensibility which affects the body, while the cause of the insensibility of the soul is the ignorance of those things with which it is proper and natural to be acquainted; we must now say a few words about ignorance, reminding the reader of only the most important particulars relating to it.

### Section 155

[¶24] To which, then, of the passions which affect the body shall we compare that passion in the soul which is called ignorance? To the deprivation of the organs of the external senses? Therefore all those, who have been injured in their eyes or ears, are no longer able to see or hear at all, but have no acquaintance with day or light, which are the only objects for the sake of which, if we are to tell the plain truth, life is really desirable, but dwell in lasting darkness and everlasting night, being made insensible to everything whether of small or great importance; men whom ordinary conversation naturally is accustomed to call infirm.