---
title: "On Sobriety"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 2 of 6
url: https://scriptura.si/works/philo-tlg012-yonge-ogl/2/
cite: "Philo of Alexandria, tr. C. D. Yonge, On Sobriety, section 2. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg012-yonge-ogl/2/"
---

# On Sobriety

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

## 2. Section 13

Source: https://scriptura.si/works/philo-tlg012-yonge-ogl/2/ · cite a paragraph as https://scriptura.si/works/philo-tlg012-yonge-ogl/2/#p-N

[¶0] This is the champion of all the power of the body and the unflattering companion of the abundant supply of external things, who has not yet found out any perfect good more valuable and honourable than that of the elder soul; for if he had found it, he would have departed and abandoned the whole of Egypt without ever turning back. But now he chiefly prides himself on his nourishing it and supporting it as a nurse; and when he who sees beholds the warlike and authoritative part of it overwhelmed in the sea and destroyed, he sings a hymn to God.

### Section 14

[¶2] It is therefore a juvenile disposition, which is not yet able Deut. xxxii. 5. Genesis xlix. 22. Genesis xxxix. 1. to tend the sheep with the legitimate genuine virtues, that is to say, to govern and superintend the irrational nature existing in accordance with the soul, but which still with its illegitimate brethren, honours the things which appear good, in preference to joining his legitimate brothers and to those things which really are good.

### Section 15

[¶4] But he is spoken of as "youngest," even although he keeps on increasing and improving for the better, in comparison with the perfect man, who thinks nothing honourable but what is good. On which account he says in an encouraging manner, by way of exhortation, "Return to me," a phrase equivalent to, "Desire the elder opinion." Do not be in everything aiming at innovation, do now love virtue for herself alone; do not, like a foolish child dazzled by the splendour of the events of fortune, allow yourself to be filled entirely by deceit and erroneous opinions.

### Section 16

[¶6] It has therefore been proved, that in many passages Moses is in the habit of calling a person young, having regard not to the age of the body, but to the desire of the soul for innovation; and also we will now proceed to show that he calls some persons elders, not because they are oppressed by old age, but as being worthy of honour and respect.

### Section 17

[¶8] Who then of those persons, who are acquainted with the sacred scriptures, is ignorant that the wise Abraham is represented as less long lived than almost any one of his ancestors? And yet of all those who lived to the most extreme old age there is not one, as I think, who is called an elder, but he alone has this title given to him. Therefore, the sacred scriptures say, that "Abraham was now old and advanced in years," and, "The Lord blessed Abraham in all things." Genesis xxiv. 1.

### Section 18

[¶10] This appears to me to be added as a sort of explanatory cause for what has been said before, namely, why the wise man is called the elder. For when the rational part of the soul is made of a good disposition by the kind providence of God, and when it reasons not only about one species, but about everything which is presented to it, using older opinion, it then becomes blessed, and is itself the older part of the people.

### Section 19

[¶12] Thus also he is accustomed to call the members of the assembly of the God-loving people which consists of the Genesis xxiv. 1. number of ten sevens, elders. For we read in the scripture the direction given to Moses, "Assemble for me seventy men of the elders of Israel, whom you yourself know that they are elders." Numbers xi. 16.

### Section 20

[¶14] Therefore, it is not only those persons who are looked upon by ordinary people as old men, inasmuch as they are hierophants, but those whom the wise man alone knows, whom he thinks worthy of the appellation of elders. For those whom he rejects, like a skilful money-changer, from the coinage of virtue, being alloyed, are all in their souls inclined to innovation; but those whom he wishes to make friends to himself, are of necessity well tested and approved, and elders as to their minds.

### Section 21

[¶16] Therefore, the scripture is seen to prove each particular of what I have said more plainly to those who have taught themselves to obey one injunction of the law. "For if," says the scripture, "a man has two wives, the one beloved and the other hated, and if she who is beloved bears him a child, and also she who is hated, and if the child of the wife who is hated be the first born, then, on the day on which he bestows on his sons the inheritance of his substance, he shall not be able to give the share of the first born to the son of her who is beloved, overlooking his real first born son, the child of her who is hated; but he must recognize the son of her who is hated as his first born, to give him a double share of all the possessions that belong to him, because he is the beginning of his children, and the rights of the first born belong to him." Deuteronomy xxi. 15.

### Section 22

[¶18] You observe here now that he never calls the son of the wife that is beloved the first born or the elder, but he often gives this title to the son of her who is hated; and yet he has already pointed out that the son of her who is beloved was in point of time the first, and the son of her who is hated the last, at the very beginning of this injunction; for he says, "If the beloved wife and she who is hated both bear children." But nevertheless the offspring of the first mentioned, even though it may be considerably earlier in point of time is looked upon as younger by right reason when it comes to decide between them. But the offspring of her who is spoken of in the second place, even though it may come after as to the time of its birth, is thought worthy of the more important and elder share. Numbers xi. 16. Deuteronomy xxi. 15.

### Section 23

[¶20] Why so? because we say that she who is beloved is the symbol of pleasure, and she who is hated is the emblem of prudence. For the chief multitude of men love the company of the one to excess, inasmuch as she, from her own treasures, proffers them most seductive charms and allurements, from the very first moment of their birth to the extremity of old age; but of the other they detest excessively the austere and very dignified look, just as silly children dislike the profitable but unpleasant reproofs of their parents and guardians.

### Section 24

[¶22] And both the wives become mothers: the one bringing forth that disposition in the soul which loves pleasure, and the other that which loves virtue; but the lover of pleasure is imperfect, and in reality is always a child, even if he reaches a vast age of many years. But, on the other hand, the lover of virtue, though he is in old age as to his wisdom, while still in his swaddling clothes, as the proverb has it, will never grow old.

### Section 25

[¶24] In reference to which Moses says very emphatically with respect to the son of virtue, which is hated by the generality of men, that "he is the beginning of his children," being, forsooth, the first both in order and precedency. And to him belong the rights of the first-born by the law of nature, and not by the lawless principle existing among men.