It has been appropriately said, “As the furnace tests the steel blade in the process of dipping, so wine tests the heart of the haughty.”[475] A debauch is the immoderate use of wine, intoxication the disorder that results from such use; crapulousness (κραιπάλη) is the discomfort and nausea that follow a debauch, so called from the head shaking (κάρα πάλλειν). Such a life as this (if life it must be called, which is spent in idleness, in agitation about voluptuous indulgences, and in the hallucinations of debauchery) the divine Wisdom looks on with contempt, and commands her children, “Be not a wine-bibber, nor spend your money in the purchase of flesh; for every drunkard and fornicator shall come to beggary, and every sluggard shall be clothed in tatters and rags.”[476] For every one that is not awake to wisdom, but is steeped in wine, is a sluggard. “And the drunkard,” he says, “shall be clothed in rags, and be ashamed of his drunkenness in the presence of onlookers.”[477] For the wounds of the sinner are the rents of the garment of the flesh, the holes made by lusts, through which the shame of the soul within is seen--namely sin, by reason of which it will not be easy to save the garment, that has been torn away all round, that has rotted away in many lusts, and has been rent asunder from salvation. So he adds these most monitory words: “Who has woes, who has clamour, who has contentions, who has disgusting babblings, who has unavailing remorse?”[478] You see, in all his raggedness, the lover of wine, who despises the Word Himself, and has abandoned and given himself to drunkenness. You see what threatening Scripture has pronounced against him. And to its threatening it adds again: “Whose are red eyes? Those, is it not, who tarry long at their wine, and hunt out the places where drinking goes on?” Here he shows the lover of drink to be already dead to the Word, by the mention of the blood-shot eyes,--a mark which appears on corpses, announcing to him death in the Lord. For forgetfulness of the things which tend to true life turns the scale towards destruction. With reason therefore, the Instructor, in His solicitude for our salvation, forbids us, “Drink not wine to drunkenness.” Wherefore? you will ask. Because, says He, “thy mouth will then speak perverse things, and thou liest down as in the heart of the sea, and as the steersman of a ship in the midst of huge billows.” Hence, too, poetry comes to our help, and says: “Let wine which has strength equal to fire come to men. Then will it agitate them, as the north or south wind agitates the Libyan waves.” And further: “Wine wandering in speech shows all secrets. Soul-deceiving wine is the ruin of those who drink it.” And so on.