על הנטיעה ל״טConcerning Noah's Work as a Planter 39
א׳
1[160] What has been my object in recalling these things? My object has been to make it clear that the modern way of taking strong drink is not the same as the ancient way. For nowadays men go on till body and soul are unstrung, drinking huge draughts without stopping, open-mouthed for more, and ordering the servants to replenish the cups they have just filled and shewing arrogance if they delay, because all such delay cools what they are pleased to call the “heat” of the carousal. They give an exhibition to their fellow-guests of that counterfeit parody of the athletic games, namely the tipsy contest. In this they practise on one another magnificent passes, gnawing off ears and noses and tops of fingers and any parts of the body that come handy.
ב׳
2[161] These are, apparently, the contests indulged in by the gladness of these later times, which flourishes to-day and is just reaching its full growth; but far other were those of the more lofty gladness of old. For our forefathers inaugurated every noble business with sacrifices duly offered, deeming that an auspicious result would by this means be ensured. However urgently the crisis might call for immediate action, they never failed to tarry to pray and offer sacrifices beforehand, deeming that what is rapid is not always superior to what is slow; for rapidity without forethought is hurtful, while slowness prompted by the prospect of a happy issue is beneficial.
ג׳
3[162] Knowing, then, that, like other things, the use and enjoyment of wine needs great care, they took strong drink neither in great quantity nor at all times, but in such order and season as was befitting. For after having first prayed and presented sacrifices and implored the favour of the Deity, when they had cleansed their bodies by ablutions and their souls by streams of holy ordinances and instructions in the right way, radiant and gladsome they turned to relaxation and enjoyment, in many cases not after returning home, but remaining in the temples in which they had sacrificed in order that both the recollection of their sacrifices and their reverence for the place might lead them to celebrate a festivity in actual truth most holy, sinning neither in word nor deed.
ד׳
4[163] You must know that it was from this, so it is said, that “getting drunk” got its name, because it was the custom of the men of earlier times to indulge in wine “after sacrificing.” Now with whom, I ask, would the mode of using strong drink just described be more in keeping than with wise men, with whose character the act which precedes the drunkenness, namely the act of sacrificing, is also in perfect accord?
ה׳
5[164] For we may venture to say that there is not a single bad man who really performs a sacrificial act, even though he lead to the altar in unceasing procession ten thousand bullocks every day; for in his case the mind, the most essential victim, is a blemished thing, and no blemish may come into contact with an altar.
ו׳
6[165] Such is a second argument put forward to shew that getting drunk is not a thing inconsistent with moral excellence.
