Against the Heathen

But of these and such like inventions of idolatrous madness, Scripture taught us beforehand long ago, when it said, “The devising of idols was the beginning of fornication, and the invention of them, the corruption of life. For neither were they from the beginning, neither shall they be for ever. For the vainglory of men they entered into the world, and therefore shall they come shortly to an end. For a father afflicted with untimely mourning when he has made an image of his child soon taken away, now honoured him as a god which was then a dead man, and delivered to those that were under him ceremonies and sacrifices. Thus in process of time an ungodly custom grown strong was kept as a law. And graven images were worshipped by the commands of kings. Whom men could not honour in presence because they dwelt afar off, they took the counterfeit of his visage from afar, and made an express image of the king whom they honoured, to the end that by this their forwardness they might flatter him that was absent as if he were present. Also the singular diligence of the artificer did help to set forward the ignorant to more superstition: for he, perhaps, willing to please one in authority, forced all his skill to make the resemblance of the best fashion: and so the multitude, allured by the grace of the work, took him now for a god, which a little before was but honoured as a man: and this was an occasion to deceive the world, for men serving either calamity or tyranny, did ascribe unto stones and stocks the incommunicable Name.” 2. The beginning and devising of the invention of idols having been, as Scripture witnesses, of such sort, it is now time to show you the refutation of it by proofs derived not so much from without as from these men's own opinions about the idols. For to begin at the lowest point, if one were to take the actions of them they call gods, one would find that they were not only no gods, but had been even of men the most contemptible. For what a thing it is to see the loves and licentious actions of Zeus in the poets! What a thing to hear of him, on the one hand carrying off Ganymede and committing stealthy adulteries, on the other in panic and alarm lest the walls of the Trojans should be destroyed against his intentions! What a thing to see him in grief at the death of his son Sarpedon, and wishing to succour him without being able to do so, and, when plotted against by the other so-called gods, namely, Athena and Hera and Poseidon, succoured by Thetis, a woman, and by Ægaeon of the hundred hands, and overcome by pleasures, a slave to women, and for their sakes running adventures in disguises consisting of brute beasts and creeping things and birds; and again, in hiding on account of his father's designs upon him, or Cronos bound by him, or him again mutilating his father! Why, is it fitting to regard as a god one who has perpetrated such deeds, and who stands accused of things which not even the public laws of the Romans allow those to do who are merely men?

12. Other shameful actions ascribed to heathen deities. All prove that they are but men of former times, and not even good men.

For, to mention a few instances out of many to avoid prolixity, who that saw his lawless and corrupt conduct toward Semele, Leda, Alcmene, Artemis, Leto, Maia, Europe, Danae, and Antiope, or that saw what he ventured to take in hand with regard to his own sister, in having the same woman as wife and sister, would not scorn him and pronounce him worthy of death? For not only did he commit adultery, but he deified and raised to heaven those born of his adulteries, contriving the deification as a veil for his lawlessness: such as Dionysus, Heracles, the Dioscuri, Hermes, Perseus, and Soteira. 2. Who, that sees the so-called gods at irreconcileable strife among themselves at Troy on account of the Greeks and Trojans, will fail to recognise their feebleness, in that because of their mutual jealousies they egged on even mortals to strife? Who, that sees Ares and Aphrodite wounded by Diomed, or Hera and Aïdoneus from below the earth, whom they call a god, wounded by Heracles, Dionysus by Perseus, Athena by Arcas, and Hephæstus hurled down and going lame, will not recognise their real nature, and, while refusing to call them gods, be assured (when he hears that they are corruptible and passible) that they are nothing but men, and feeble men too, and admire those that inflicted the wounds rather than the wounded? 3. Or who that sees the adultery of Ares with Aphrodite, and Hephæstus contriving a snare for the two, and the other so-called gods called by Hephæstus to view the adultery, and coming and seeing their licentiousness, would not laugh and recognise their worthless character? Or who would not laugh at beholding the drunken folly and misconduct of Heracles toward Omphale? For their deeds of pleasure, and their unconscionable loves, and their divine images in gold, silver, bronze, iron, stone, and wood, we need not seriously expose by argument, since the facts are abominable in themselves, and are enough taken alone to furnish proof of the deception; so that one's principal feeling is pity for those deceived about them. 4. For, hating the adulterer who tampers with a wife of their own, they are not ashamed to deify the teachers of adultery; and refraining from incest themselves they worship those who practise it; and admitting that the corrupting of children is an evil, they serve those who stand accused of it and do not blush to ascribe to those they call gods things which the laws forbid to exist even among men.

13. The folly of image worship and its dishonour to art.

Again, in worshipping things of wood and stone, they do not see that, while they tread under foot and burn what is in no way different, they call portions of these materials gods. And what they made use of a little while ago, they carve and worship in their folly, not seeing, nor at all considering that they are worshipping, not gods, but the carver's art. 2. For so long as the stone is uncut and the wood unworked, they walk upon the one and make frequent use of the other for their own purposes, even for those which are less honourable. But when the artist has invested them with the proportions of his own skill, and impressed upon the material the form of man or woman, then, thanking the artist, they proceed to worship them as gods, having bought them from the carver at a price. Often, moreover, the image-maker, as though forgetting the work he has done himself, prays to his own productions, and calls gods what just before he was paring and chipping. 3. But it were better, if need to admire these things, to ascribe it to the art of the skilled workman, and not to honour productions in preference to their producer. For it is not the material that has adorned the art, but the art that has adorned and deified the material. Much juster were it, then, for them to worship the artist than his productions, both because his existence was prior to that of the gods produced by art, and because they have come into being in the form he pleased to give them. But as it is, setting justice aside, and dishonouring skill and art, they worship the products of skill and art, and when the man is dead that made them, they honour his works as immortal, whereas if they did not receive daily attention they would certainly in time come to a natural end. 4. Or how could one fail to pity them in this also, in that seeing, they worship them that cannot see, and hearing, pray to them that cannot hear, and born with life and reason, men as they are, call gods things which do not move at all, but have not even life, and, strangest of all, in that they serve as their masters beings whom they themselves keep under their own power? Nor imagine that this is a mere statement of mine, nor that I am maligning them; for the verification of all this meets the eyes, and whoever wishes to do so may see the like.

14. Image worship condemned by Scripture.