30. But, says my
opponent, you are insulting us without reason, for we do not pour
forth wine to the gods of heaven for these reasons, as if we supposed
that they either thirsted, or drank, or were made glad by tasting its
sweetness. It is given to them to do them honour; that their
eminence may become more exalted, more illustrious, we pour libations
on their altars, and with the half-extinguished embers we raise
sweet smells,4909
| 4909 So
LB., Orelli, and Oehler, reading with Salmasius m-u-scos
(ms. -i-). Gelenius
proposed cnissas, which would refer to the steam of the
sacrifices. |
which show our
reverence. And what greater insult can be
inflicted upon the gods
than if you believe that they become propitious on receiving
wine, or,
if you suppose that great honour is done to them, if you only throw and
drop on the
live coals a few drops of
wine? We are not speaking
to men
void of reason, or not
possessed of common understanding:
in you, too, there is
wisdom, there is perception, and in your
hearts
you know, by your own
4910
judgment, that we are speaking truly. But what can we do with
those who are utterly
unwilling to consider things as they are, to
converse themselves with themselves? For you do what you see to
be done, not that which you are assured should be done,
inasmuch
4911
| 4911 So
most edd., reading nimirum quia plus valet, for which the
ms., followed by both Roman edd., Hild., and
Oehler, read primum. q. v., which Hild. would
explain “because it prevails above all rather than;”
but this is at least very doubtful. |
as with you a
custom without reason
prevails, more than a perception of the
nature of
circumstances based on a careful
examination of the
truth. For
what has a
god to do with
wine? or what or how great is the
power in
it, that, on its being poured out, his eminence becomes greater, and
his
dignity is supposed
to be honoured? What, I say, has a
god to do with
wine, which is most closely connected with the pursuits
of Venus, which weakens the
strength of all
virtues,
and is
hostile to the decency of modesty and chastity,—which has often
excited
men’s minds, and urged them to madness and frenzy,
and compelled the gods to destroy their own authority by raving
and foul language? Is not this, then, impious, and
perfectly sacrilegious, to give that as an honour which, if you take
too eagerly, you know not what you are doing, you are ignorant of what
you are saying,
and at last are reviled, and become infamous as
a drunkard, a luxurious and abandoned fellow?
E.C.F. INDEX & SEARCH
