29. Wine is used along with incense; and of this, in like manner, we ask an explanation why it is poured upon it when burning. For if a reason is not1664    So LB. and Oehler, reading ni-si. (ms. si), and other edd. inserting non, the negative being absolutely necessary to the sense, and supplied in the next clause. shown for doing this, and its cause is not1665    Lit., “nor will it have its cause.” set forth, this action of yours must not now be attributed to a ridiculous error, but, to speak more plainly, to madness, foolishness, blindness. For, as has been already said pretty frequently, everything which is done should have its cause manifest, and not involved in any dark obscurity. If, therefore, you have confidence in what is done, disclose, point out why that liquor is offered; that is, why wine is poured on the altars. For do the bodies of the deities feel parching thirst, and is it necessary that their dryness be tempered by some moisture? Are they accustomed, as men are, to combine eating and drinking? In like manner, also, after the solid1666    Although this is clearly the meaning, Stewechius explained solidos by referring to the ancient belief that such offerings should be wholly consumed, and no fragment left. food of cakes and pottages, and victims slain in honour of them, do they drench themselves, and make themselves merry with very frequent cups of wine, that their food may be more easily softened, and thoroughly digested? Give, I beg, to the immortal gods to drink; bring forth goblets, bowls,1667    Briæ, drinking-cups, but of their peculiar shape or purpose we know nothing. ladles, and cups; and as they stuff themselves with bulls, and luxurious feasts, and rich food,—lest some piece of flesh hastily1668    Lit., “badly.” gulped down should stick in passing through the stomach, run up, hasten, give pure wine to Jupiter, the most excellent, the supreme, lest he be choked. He desires to break wind, and is unable; and unless that hindrance passes away and is dissolved, there is very great danger that his breathing will be stopped and1669    Lit., “being strangled, may be.” interrupted, and heaven be left desolate without its rulers.

XXIX. Merum thuris est socium, quod explanari consimiliter poscimus, cur ei superfundatur incensioni. Si enim ratio, cur fiat, non ostendetur, nec habebit expositam sui causam, non jam istud errori objiciendum est ludicro, sed, ut dicatur expressius, insaniae, dementiae, caecitati. Ut enim jam saepius dictum est, debet omne, quod geritur causam sui habere perspicuam, nec caliginis alicujus obscuritate contectam. Si ergo fiditis facto, aperite, monstrate, liquor iste cur detur, id est, vinum superfundatur altaribus. Numquid enim numinum corpora sitim sentiunt aridam, et eorum necesse est siccitates humore aliquo temperari? Numquid nobis ut mortalibus 1258B mos est, coenis intermiscere potiones: pari etiam more post solidos victus liborum, et pultium, hostiarumque caesarum, quo putrefiat facilius et percoquatur cibus, frequentissimo irrigant accipiuntque se vino? Date quaeso immortalibus diis bibant, scyphos, brias, pateras, sympuviaque depromite: et quoniam tauris pinguibusque se dapibus, atque opimis inferciunt escis: ne quod in stomachi tramite male transvoratum substerit viscus: succurrite, properate, Jovi optimo maximo merum, ne praefocetur, date: cupit, 1259A eructare, nec potis est: ac ni illa labatur et dissolvatur obstructio, periculum maximum est, ne oblisus interrumpatur spiritus, et viduatum remaneat sine suis administratoribus coelum.