I Like to Drink Wine More Than I Used To

Upon exiting the ark on the new land, a shameful Noah goes into isolation in a nearby cave, making wine in which to drown his sorrows. 

Ham expresses disappointment for his father's current state of unseemly drunkenness and nakedness before leaving his kin to live alone. 

Having reconciled at the behest of Ila, Noah blesses the family as the beginning of a new human race and all witness waves of immense celestial rainbows.

VITO CORLEONE

So -- Barzini will move against you first. 

He'll set up a meeting with someone that you

absolutely trust -- guaranteeing your safety. 

And at that meeting, you'll be assassinated. 

(then, as the Don drinks from a glass of wine as Michael watches him) 

I like to drink wine more than I used to -- anyway, I'm drinking more... 

 

MICHAEL
It's good for you, Pop.


VITO CORLEONE 

(after a long pause)
I don't know -

- your wife and children -

- are you happy with them?


MICHAEL
Very happy...


VITO CORLEONE
That's good.
(then)
I hope you don't mind the way I -- I keep going over this Barzini business...


MICHAEL
No, not at all...


VITO CORLEONE
It's an old habit. 

I spent my life trying not to be careless -- women and children can be
careless, but not Men.
(then)
How's your boy?


MICHAEL
He's good --


VITO CORLEONE :
You know he looks more like you every day.


MICHAEL :

(smiling)
He's smarter than I am. 

Three years old, he can read the funny papers


VITO CORLEONE :

(laughs)
Read the funny papers --
(then)
Oh -- well -- eh, I want you to arrange to have a telephone man check all the calls that go in and out of here -- because...


MICHAEL
I did it already, Pop.


VITO CORLEONE
-- ya'know, cuz it could be anyone...


MICHAEL
Pop, I took care of that.


VITO CORLEONE
Oh, that's right -- I forgot.


MICHAEL :
(reaching over, touching his father)
What's the matter? 

What's bothering you?

(then, after the Don doesn't answer)

I'll handle it. 

I told you I can handle it, I'll handle it.


VITO CORLEONE :
(as he stands)
I knew that Santino was going to have to go through all this.

And Fredo -- well --

(then, after he sits besides Michael)

Fredo was -- well --

But I never -- I never wanted this for you. 

I worked my whole life, I don't apologize, to take care of my family.

And I refused -- to be a fool -

Dancing on The String, held by all those -- bigshots.

I don't apologize -- that's my life --
But I thought that -- 

That when it was your time -- that --

That you would be the one to hold the strings.

Senator - Corleone.
Governor - Corleone, or something...


MICHAEL :
Another pezzonovante...


VITO CORLEONE :
Well -- it wasn't enough time, Michael. 

Wasn't enough time...


MICHAEL
We'll get there, Pop -- 

We'll get there...


VITO CORLEONE
Uh... 

(then, after kissing Michael on the cheek) 

Now listen -- 
Whoever comes to you with this Barzini meeting -- 


He's The Traitor. 

Don't forget that.

"And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread. And Noah began to be an husbandman, and he planted a vineyard. And he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

"And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

"And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servants. And Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died. And the whole earth was of one language, and of one speech." 

I remember thinking about this story 30 years ago. I think the meaning of the story stood out for me. When you read complicated materials, sometimes, a piece of complicated material will stand out, for some reason. It’s like it glitters, I suppose. That might be one way of thinking about it. You’re in sync with it, and you can understand what it means. I really experienced that reading the Dao De Jing, which is this document that I would really like to do a lecture on, at some point. I don’t understand some of the verses, but others stand right out, and I can understand them. 

I think I understood what this part of the story of Noah meant. We talked a little bit about what nakedness meant in the story of Adam and Eve. The idea, essentially, was that, to know yourself naked is to become aware of your vulnerability—your physical boundaries in time and space and your fundamental, physiological insufficiencies as they might be judged by others. 

There’s biological insufficiency that’s built into you, because you’re a fragile, mortal, vulnerable, half insane creature, and that’s just an existential truth. And then, of course, merely as a human being—even with all those faults—there are faults that you have that are particular to you, that might be judged harshly by the group…Well, will definitely be judged harshly by the group. And so to become aware of your nakedness is to become self-conscious, to know your limits, and to know your vulnerability. 

That’s what is revealed to Ham when he comes across his father naked. 

The question is, what does it mean to see your father naked? 

And especially in an inappropriate manner, like this. It’s as if Ham…

He does the same thing that happens in the Mesopotamian creation myth, when Tiamat and Apsu give rise to the first Gods, who are the father of the eventual deity of redemption: Marduk. 

The first Gods are very careless and noisy, and they kill Apsu, their father, and attempt to inhabit his corpse.

That makes Tiamat enraged. She bursts forth from the darkness to do them in. 

It’s like a precursor to the flood story, or an analog to the flood story. 

I see the same thing happening, here, with Ham -

He’s insufficiently respectful of his father. 

The question is, exactly what does the father represent? 

You could say, well, there’s the father that you have: a human being, a man among men. 

But then there’s the Father as such, and that’s the spirit of the Father. 

Insofar as you have a father, you have both at the same time: you have the personal father, a man among other men—just like anyone other’s father—but insofar as that man is your father, that means that he’s something different than just another person. 

What he is, is the incarnation of the spirit of The Father. 

To disrespect that carelessly… 

Noah makes a mistake, right? 

He produces wine and gets himself drunk. You might say, well, if he’s sprawled out there for everyone to see, it’s hardly Ham’s fault, if he stumbles across him. 

But the book is laying out a danger. 

The danger is that, well, maybe you catch your father at his most vulnerable moment, and if you’re disrespectful -

Then you transgress against The Spirit of The Father. 

And if you transgress against The Spirit of The Father and lose respect for The Spirit of The Father, then that is likely to transform you into a slave. 

That’s a very interesting idea. I think it’s particularly germane to our current cultural situation. I think that we’re constantly pushed to see the nakedness of our Father, so to speak, because of the intense criticism that’s directed towards our culture—the patriarchal culture. We’re constantly exposing its weaknesses, vulnerabilities, and, let’s say, its nakedness. There’s nothing wrong with criticism, but the purpose of criticism is to separate the wheat from the chaff: it’s not to burn everything to the ground. It’s to say, well, we’re going to carefully look at this; we’re going to carefully differentiate; we’re going to keep what’s good, and we’re going to move away from what’s bad. 

The criticism isn’t to identify everything that’s bad: it’s to separate what’s good from what’s bad, so that you can retain what’s good and move towards it. To be careless of that is deadly. You’re inhabited by the spirit of the Father, right? Insofar as you’re a cultural construction, which, of course, is something that the postmodern neo-Marxists are absolutely emphatic about: you’re a cultural construction. Insofar as you’re a cultural construction, then you’re inhabited by the spirit of the Father. To be disrespectful towards that means to undermine the very structure that makes up a good portion of what you are, insofar as you’re a socialized, cultural entity. If you pull the foundation out from underneath that, what do you have left? You can hardly manage on your own. It’s just not possible. You’re a cultural creation. 

Ham makes this desperate error, and is careless about exposing himself to the vulnerability of his father. Something like that. He does it without sufficient respect. The judgement is that, not only will he be a slave, but so will all of his descendants. He’s contrasted with the other two sons, who, I suppose, are willing to give their father the benefit of the doubt. When they see him in a compromising position, they handle it with respect, and don’t capitalize on it. Maybe that makes them strong. That’s what it seems like to me. I think that’s what that story means. It has something to do with respect. The funny thing about having respect for your culture—and I suppose that’s partly why I’m doing the Biblical stories: they’re part of my culture. They’re part of our culture, perhaps. But they are certainly part of my culture. It seems to me that it’s worthwhile to treat that with respect, to see what you can glean from it, and not kick it when it’s down, let’s say. 

And so that’s how the story of Noah ends. The thing, too, is that Noah is actually a pretty decent incarnation of the spirit of the Father, which, I suppose, is one of the things that makes Ham’s misstep more egregious. I mean, Noah just built an ark and got everybody through the flood, man. It’s not so bad, and so maybe the fact that he happened to drink too much wine one day wasn’t enough to justify humiliating him. I don’t think it’s pushing the limits of symbolic interpretation to note on a daily basis that we’re all contained in an ark. You could think about that as the ark that’s been bequeathed to us by our forefathers: that’s the tremendous infrastructure that we inhabit, that we take for granted because it works so well. It protects us from things that we cannot even imagine, and we don’t have to imagine them, because we’re so well protected. 

One of the things that’s really struck me hard about the disintegration and corruption of the universities is the absolute ingratitude that goes along with that. Criticism, as I said, is a fine thing, if it’s done in a proper spirit, and that’s the spirit of separating the wheat from the chaff. But it needs to be accompanied by gratitude, and it does seem to me that anyone who lives in a Western culture at this time and place in history, and who isn’t simultaneously grateful for that, is half blind, at least. 

It’s never been better than this, and it could be so much worse—and it’s highly likely that it will be so much worse, because, for most of human history, so much worse is the norm.