# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part I/Chapter 11

§11. The deeds of heathen deities, and particularly of Zeus.
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 hath 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, peradventure, 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 shew thee 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?

## Footnotes

* ↑ Wisd. xiv. 12 sqq.