In both Leviticus and Numbers the danger that lurks in the wine cup is recognized. The special servants of Jehovah are commanded to separate themselves from wine and strong drink. In Proverbs the Wisdom writer declares:[IV-15] Wine is a mocker, strong drink is raging and whoever is deceived thereby is not wise. The same authority admonishes rulers and judges not to drink wine lest they forget the law and pervert the judgment of the afflicted. On the other hand, a reversion to a lower standard is made in Proverbs when the legitimacy of giving strong drink to the poor and miserable is recognized, so that they may forget their poverty and misery.[IV-16] The general teaching, however, is that strong drink leads to social inefficiency and the disintegration of human personalities. The cities of refuge represent a new social idea. A person who has taken life without intention may flee to and find protection in the cities of refuge. The altar and the sanctuary are designated as places to which persons may flee who are not wilful murderers.[IV-17] The social concept of democracy occupies an interesting place in the Old Testament literature. In the days of Abraham the kinship group prevailed. Within this group there were many households, ruled by patriarchs. Within the kinship groups high standards of honor were maintained, but anti-social attitudes toward outside and foreign groups were encouraged. It was justifiable, for example, to lie to foreign groups and even to kill the representatives of such peoples. The concept of democracy developed _pari passu_ with the evolution of the idea of Jehovah. In the minds of the Hebrews, Jehovah, or Jahweh, was first a tribal god, then a national god; and finally, a universal God, that is, a being who is interested in the welfare of all peoples, and not simply in the welfare of “the chosen people.” The Hebrew conception of the state contained several democratic elements. The fundamental purpose of the state was declared to be the welfare not of an irresponsible monarch, but of the people themselves. This idea stands out in marked contradiction to the practices of the Canaanites, who submitted themselves helplessly to capricious and autocratic rulers. The Hebrews treated the state as a part of a theocracy. But when Jehovah spoke, he usually arraigned false wealth, arbitrary political power, selfish ambition of kings, luxurious living, and special privileges. Jehovah spoke for the oppressed, the poor, the defeated, the laborer,[IV-8] in short, for humanity. Consequently, loyalty to the nation was positive and persistent. Consider this statement from Psalm 137 of Hebrew patriotism on the part of exiled Hebrews who longed for their native land: By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof.... If I forget thee, O Jerusalem, let my right hand forget her cunning.