Of quadrupeds, and bipeds, and fowls, and butcheries of wild beasts.”[59]
For we are expressly prohibited from exercising a deceptive art: “For thou shalt not make,” says the prophet, “the likeness of anything which is in the heaven above or in the earth beneath.”[60]
For can we possibly any longer suppose the Demeter, and the Kore, and the mystic Iacchus of Praxiteles, to be gods, and not rather regard the art of Leucippus, or the hands of Apelles, which clothed the material with the form of the divine glory, as having a better title to the honour? But while you bestow the greatest pains that the image may be fashioned with the most exquisite beauty possible, you exercise no care to guard against your becoming like images for stupidity. Accordingly, with the utmost clearness and brevity, the prophetic word condemns this practice: “For all the gods of the nations are the images of demons; but God made the heavens, and what is in heaven.”[61] Some, however, who have fallen into error, I know not how, worship God’s work instead of God Himself,—the sun and the moon, and the rest of the starry choir,—absurdly imagining these, which are but instruments for measuring time, to be gods; “for by His word they were established, and all their host by the breath of His mouth.”[62]
Human art, moreover, produces houses, and ships, and cities, and pictures. But how shall I tell what God makes? Behold the whole universe; it is His work: and the heaven, and the sun, and angels, and men, are the works of His fingers.[63] How great is the power of God! His bare volition was the creation of the universe. For God alone made it, because He alone is truly God. By the bare exercise of volition He creates; His mere willing was followed by the springing into being of what He willed. Consequently the choir of philosophers are in error, who indeed most nobly confess that man was made for the contemplation of the heavens, but who worship the objects that appear in the heavens and are apprehended by sight. For if the heavenly bodies are not the works of men, they were certainly created for man. Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe. The only refuge, then, which remains for him who would reach the portals of salvation is divine wisdom. From this, as from a sacred asylum, the man who presses after salvation, can be dragged by no demon.
CHAPTER V.
THE OPINIONS OF THE PHILOSOPHERS RESPECTING GOD.
Let us then run over, if you choose, the opinions of the philosophers, to which they give boastful utterance, respecting the gods; that we may discover philosophy itself, through its conceit making an idol of matter; although we are able to show, as we proceed, that even while deifying certain demons, it has a dream of the truth. The elements were designated as the first principles of all things by some of them: by Thales of Miletus, who celebrated water, and Anaximenes, also of Miletus, who celebrated air as the first principle of all things, and was followed afterwards by Diogenes of Apollonia. Parmenides of Elia introduced fire and earth as gods; one of which, namely fire, Hippasus of Metapontum and Heraclitus of Ephesus supposed a divinity. Empedocles of Agrigentum fell in with a multitude, and, in addition to those four elements, enumerates disagreement and agreement. Atheists surely these are to be reckoned, who through an unwise wisdom worshipped matter, who did not indeed pay religious honour to stocks and stones, but deified earth, the mother of these,—who did not make an image of Poseidon, but revered water itself. For what else, according to the original signification, is Poseidon, but a moist substance? the name being derived from posis (drink); as, beyond doubt, the warlike Ares is so called, from arsis (rising up) and anœresis (destroying). For this reason mainly, I think, many fix a sword into the ground, and sacrifice to it as to Ares. The Scythians have a practice of this nature, as Eudoxus tells us in the second book of his Travels. The Sauromatæ, too, a tribe of the Scythians, worship a sabre, as Ikesius says in his work on Mysteries.
This was also the case with Heraclitus and his followers, who worshipped fire as the first cause; for this fire others named Hephæstus. The Persian Magi, too, and many of the inhabitants of Asia, worshipped fire; and besides them, the Macedonians, as Diogenes relates in the first book of his Persica. Why specify the Sauromatæ, who are said by Nymphodorus, in his Barbaric Customs, to pay sacred honours to fire? or the Persians, or the Medes, or the Magi? These, Dino tells us, sacrifice beneath the open sky, regarding fire and water as the only images of the gods.
Nor have I failed to reveal their ignorance; for, however much they think to keep clear of error in one form, they slide into it in another.
They have not supposed stocks and stones to be images of the gods, like the Greeks; nor Ibises and Ichneumons, like the Egyptians; but fire and water, as philosophers. Berosus, in the third book of his Chaldaics, shows that it was after many successive periods of years that men worshipped images of human shape, this practice being introduced by Artaxerxes, the son of Darius, and father of Ochus, who first set up the image of Aphrodite Anaitis at Babylon and Susa; and Ecbatana set the example of worshipping it to the Persians; the Bactrians, to Damascus and Sardis.