In German, now at the Internet Archive.
Shirley Jackson Case's review in The Journal of Religion, Jul 1930, Vol.10, No.3 , pp.412-416:
The mysticism of Philo is the principal theme in still another recent study on the history of ancient mysticism by a young German scholar. The discussion falls into two divisions: first, a study of the origins of Philo's conception of "sober intoxication" and, second, a history of the influence of this notion in patristic literature down to Augustine. Present uncertainty regarding the genesis of Philo's mysticism, and the influence of the emotional experience within early Christianity, make welcome a new investigation in this field, especially by a student who acknowledges that his inspirations have been largely derived from the previous work of such scholars as Norden, Reitzenstein, and Bousset. An examination of Philo's language leads to the conclusion that his thought was distinctly mystical in character. The state of sober intoxication was attainable only through a union of the purely spiritual side of man with the divine, and presupposed an ascetic type of life on the part of one who would realize the experience. It was an act of the divine favor bestowed directly upon the worthy man, or else mediated through the agencies of Logos and Wisdom. Turning to a consideration of analogous notions among the Greeks, one finds there a sharply defined picture of divine possession to explain the phenomena of ecstasy and inspiration. Also the "divine drunkenness" of the Dionysus cult offered a parallel experience, from which the Gentiles had developed a definite doctrine of a divine indwelling in both prophets and poets. Philo and his Greek contemporaries were alike inclined to account for the personalities of unique individuals on the theory of "divine men," the classical example of such for both Jews and Greeks being the prophet through whom the divine spirit speaks. But the Philonic notion of "sober intoxication," which is sharply contrasted with physical drunkenness, represents a closer fusion of ascetic and intellectual interests, the more immediate antecedents of which are found in the Graeco-oriental religious movement known as Gnosticism. Philo is, in fact, to be regarded as an exponent of this movement, whose beginnings are contemporary with his activity (p.90). Philo's imagery passed over into Christianity through the mediation of Origen and his successors in the East and Cyprian, Ambrose, and Augustine in the West.
Emile Bréhier Revue des Études Grecques, Vol. 44, No. 205/206 (Avril-Juin 1931), pp. 238-239
The expression νηφάλιος μέθη, "sober drunkenness", which Philo of Alexandria often uses to designate the state of the soul which "drinks in, as he says, the divine words", is part of that set of metaphors, so common, which assimilate religious life to a spiritual banquet, by some memory of an actual ritual banquet. M. L., who first of all gathers and analyzes with great care the passages where Philo uses the expression, shows that, in spite of the frequent use of metaphors of this kind in the language of the Greek mysteries and in that of the Old Testament, one does not find there anywhere, with its own stamp of originality, this connection of opposites: sober intoxication. On the other hand, the comparison of a passage of the De Vita Contemplativa with the Hermetic writings, on the one hand, with a hymn of pseudo-Solomon, which dates from the 2nd century AD {??}, and finally with a passage of the Pistis Sophia, led him to think that the expression, although belonging personally to Philo in its precise form, was nevertheless suggested to him by the circles whose thoughts these various texts express. Now, according to M. L., who faithfully follows the inspiration of Reitzenstein, all these texts belong to the same group, which the author of the Poimandres calls "gnostics".
Mr. L.'s construction certainly raises several very delicate questions; the texts he cites are all later than Philo, and it must be admitted, in order to use them (one recognizes here the spirit of Mr. Reitzenstein's work), that they merely reproduce much more ancient authors. Moreover, the kinship that is established between the Therapeuts described by Philo in The Contemplative Life, the Hermetists, the authors of the Hymns of Solomon and those of Pistis Sophia, by labeling them all under the term Gnostic, does not appear with evidence; for example, one can ask in what sense the Therapeuts of Philo are "Gnostics", and M. L. has a hard time finding expressions in The Contemplative Life that correspond to gnosis. Gnosticism becomes a category so broad, so vague, that it no longer designates a precise historical reality.
The author is much more at ease in the second part of his work, where he deals with the history of the Philonian expression in patristic literature up to the fourth century and finds the expression sobria ebrietas in the Confessions of Saint Augustine: let us quote in particular the very penetrating pages (p. 114 ff.) devoted to the interpretation of the Last Supper.
Mr. L.'s construction certainly raises several very delicate questions; the texts he cites are all later than Philo, and it must be admitted, in order to use them (one recognizes here the spirit of Mr. Reitzenstein's work), that they merely reproduce much more ancient authors. Moreover, the kinship that is established between the Therapeuts described by Philo in The Contemplative Life, the Hermetists, the authors of the Hymns of Solomon and those of Pistis Sophia, by labeling them all under the term Gnostic, does not appear with evidence; for example, one can ask in what sense the Therapeuts of Philo are "Gnostics", and M. L. has a hard time finding expressions in The Contemplative Life that correspond to gnosis. Gnosticism becomes a category so broad, so vague, that it no longer designates a precise historical reality.
The author is much more at ease in the second part of his work, where he deals with the history of the Philonian expression in patristic literature up to the fourth century and finds the expression sobria ebrietas in the Confessions of Saint Augustine: let us quote in particular the very penetrating pages (p. 114 ff.) devoted to the interpretation of the Last Supper.
Here is a 'rare' photo, from the family. It is formatted for a Powerpoint slide (add text):