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they related. Or if they speak the truth concerning the names, they must of necessity also speak the truth concerning the deeds. Besides, those who have mythologized that these are gods truly know also what gods ought to do, and would never attribute to gods the concepts of men; just as no one would assign the work of fire to water; for the one burns, while the other, on the contrary, has a cold substance. If, then, the deeds are worthy of gods, their doers would also be gods; but if adultery and the aforementioned deeds belong to men, and not to noble men, then those who did these things would be men, and not gods. For deeds must correspond to substances, so that both the doer may be testified to by his action, and the deed may be able to be known from the substance. Just as, then, if someone, discoursing about water and fire, and reporting their actions, would not say that water burns and fire cools; nor if someone were narrating about the sun and the earth, would he say that the earth gives light, and that the sun is sown with herbs and fruits, but even in saying so, he surpassed all madness; so their writers, and especially the most excellent poet of all, if they had known that Zeus and the others were gods, would not have clothed them with such deeds as prove them not to be gods, but rather to be men, and not temperate men. Or if they lied as poets, and you lie about them, why did they not also lie about the courage of the heroes, and invent weakness instead of courage, and courage instead of weakness? For just as with Zeus and Hera, they ought to have lied about Achilles' lack of manliness, and to have marveled at the power of Thersites; and to have slandered the foolishness of Odysseus, and to have invented madness for Nestor; and to have mythologized womanly deeds for Diomedes and Hector, and manliness for Hecuba. For in all things, as they themselves say, the poets ought to invent and to lie. But as it is, they have preserved the truth for men, but have not feared to lie about the so-called gods. For one might say this of them, that they lie in their deeds of licentiousness; but in their praises, when they call Zeus father of gods and highest and Olympian and reigning in heaven, they do not invent, but speak truthfully. And not I alone, but anyone at all would refute this argument as being against them. For again by the first proofs the truth will appear against them. For their deeds prove them to be men, but the praises are beyond human nature; and each of these is inconsistent with the other; for it is neither characteristic of those in heaven to do such things, nor can anyone suppose those who do such things to be gods.

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What then remains to think, but that the praises happen to be false and gratifying, while the deeds are true of them? And one might recognize this to be true from custom. For no one, while praising someone, also accuses his way of life; but rather, those whose deeds are shameful, they exalt with praises because of the blame from these things, in order that by the excess of these praises, having deceived the hearers, they may conceal their lawlessness. Just as, then, if someone, proposing to praise someone, did not find the occasion for praise from his way of life nor from the virtue of his soul because of the shame in these things, but exalted them in other ways, bestowing upon them things beyond them; so also their wonderful poets, being abashed at the shameful deeds of their so-called gods, attached to them a name beyond man, not knowing that they would not overshadow their human qualities with superhuman conceptions, but rather by their human failings they would prove that the concepts of God do not fit them. And I for my part think that their passions and their deeds were spoken of even against their will. For since the incommunicable, as scripture has said, name and honor

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διηγήσαντο. ἢ εἰ ἀληθεύουσι περὶ τὰ ὀνόματα, ἀλη θεύουσι καὶ περὶ τὰς πράξεις ἐξ ἀνάγκης. ἄλλως τε οἱ εἶναι τούτους θεοὺς μυθολογήσαντες ἴσασιν ἀληθῶς καὶ ἃ δεῖ θεοὺς πράττειν, καὶ οὐκ ἄν ποτε τὰς ἀνθρώπων θεοῖς προσάψοιεν ἐννοίας· ὥσπερ οὐδὲ τὸ τοῦ πυρὸς ἔργον τῷ ὕδατί τις ἀναθήσει· τὸ μὲν γὰρ καίει, τὸ δὲ ἔμπαλιν τὴν οὐσίαν ἔχει ψυχράν. εἰ μὲν οὖν αἱ πράξεις εἰσὶ θεῶν ἄξιαι, θεοὶ ἂν εἶεν καὶ οἱ τούτων ἐργάται· εἰ δὲ ἀνθρώπων ἐστὶ καὶ ἀνθρώπων οὐ καλῶν τὸ μοιχεύειν καὶ τὰ προειρημένα ἔργα, ἄνθρω ποι ἂν εἶεν οἱ ταῦτα πράξαντες, καὶ οὐ θεοί. κατ' ἀλλήλους γὰρ ταῖς οὐσίαις καὶ τὰς πράξεις εἶναι χρή, ἵνα καὶ ἐκ τῆς ἐνεργείας ὁ πράξας μαρτυρηθῇ, καὶ ἐκ τῆς οὐσίας ἡ πρᾶξις γνωσθῆναι δυνηθῇ. ὥσπερ οὖν εἴ τις, διαλεγόμενος περὶ ὕδατος καὶ πυρός, καὶ τὰς τούτων ἐνεργείας ἀπαγγέλλων, οὐκ ἂν εἶπε τὸ μὲν ὕδωρ καίειν, τὸ δὲ πῦρ ψύχειν· οὐδ' εἴ τις περὶ ἡλίου καὶ γῆς διηγεῖτο, ἔλεγεν ἂν τὴν μὲν γῆν φωτίζειν, τὸν δὲ ἥλιον βοτάνας καὶ καρποὺς σπείρεσθαι, ἀλλὰ καὶ λέγων, πᾶσαν παραπληξίαν ὑπερέβαλεν· οὕτως οὐκ ἂν οἱ παρ' αὐτοῖς συγγραφεῖς, καὶ μάλιστα ὁ πάντων ἐξοχώτατος ποιητής, εἴπερ ᾔδεισαν θεοὺς εἶναι τὸν ∆ία καὶ τοὺς ἄλλους, τοιαύτας αὐτοῖς περιέθηκαν πράξεις, αἳ μὴ εἶναι θεοὺς αὐτοὺς ἐλέγχουσιν, ἀλλὰ μᾶλλον ἀνθρώπους εἶναι, καὶ ἀνθρώπους οὐ σώφρονας. ἢ εἰ ἐψεύ σαντο ὡς ποιηταί, καὶ σὺ τούτων καταψεύδῃ, διὰ τί μὴ καὶ ἐπὶ τῆς ἀνδρείας τῶν ἡρώων ἐψεύσαντο, καὶ ἀντὶ μὲν ἀνδρείας ἀσθένειαν, ἀντὶ δὲ ἀσθενείας ἀνδρείαν ἐπλάσαντο; ἔδει γὰρ ὥσπερ ἐπὶ τοῦ ∆ιὸς καὶ τῆς Ἥρας, οὕτω καὶ τοῦ μὲν Ἀχιλλέως ἀνανδρίαν καταψεύσα-σθαι, τοῦ δὲ Θερσίτου δύναμιν θαυμάσαι· καὶ τοῦ μὲν Ὀδυσσέως ἀσυνεσίαν διαβαλεῖν, τοῦ δὲ Νέστορος παραφροσύνην πλάσασθαι· καὶ τοῦ μὲν ∆ιομήδους καὶ Ἕκτορος γυναικείας πράξεις, τῆς δὲ Ἑκάβης ἀνδρείαν μυθολογῆσαι. ἐπὶ πάντων γάρ, ὡς αὐτοὶ λέγουσιν, ἔδει τοὺς ποιητὰς πλάττεσθαι καὶ ψεύδεσθαι. νῦν δὲ τοῖς μὲν ἀνθρώποις τὴν ἀλήθειαν ἐφύλαξαν, τῶν δὲ λεγομένων θεῶν οὐκ ἐφοβήθησαν καταψεύδεσθαι. καὶ τοῦτο γὰρ ἄν τις αὐτῶν εἴποι, ἐν μὲν ταῖς περὶ ἀσελγείας αὐτῶν πράξεσι ψεύδονται· ἐν δὲ τοῖς ἐπαίνοις, ὅταν πατέρα θεῶν καὶ ὕπατον καὶ Ὀλύμπιον καὶ ἐν οὐρανῷ βασιλεύοντα λέγωσι τὸν ∆ία, οὐ πλάττονται, ἀλλ' ἀληθεύον τες λέγουσι. τοῦτον δὲ οὐ μόνος ἐγώ, ἀλλὰ καὶ πᾶς ὅστις ἐλέγξειε κατ' αὐτῶν εἶναι τὸν λόγον. πάλιν γὰρ ταῖς πρώταις ἀποδείξεσιν ἡ ἀλήθεια κατ' αὐτῶν φανήσεται. αἱ μὲν γὰρ πράξεις ἀνθρώπους αὐτοὺς εἶναι ἐλέγχουσι, τὰ δὲ ἐγκώμια ὑπὲρ τὴν ἀνθρώπων ἐστὶ φύσιν· ἑκάτερον δὲ τούτων ἀκατάλληλόν ἐστι πρὸς ἑαυτό· οὔτε γὰρ τῶν ἐν οὐρανοῖς ἴδιόν ἐστι τοιαῦτα πράττειν, οὔτε τοὺς τὰ τοιαῦτα πράττοντας ὑπονοεῖν τις δύναται θεούς.

17 Τί οὖν ὑπολείπεται νοεῖν, ἢ ὅτι τὰ μὲν ἐγκώμια ψευδῆ καὶ κεχαρισμένα τυγχάνει, αἱ δὲ πράξεις ἀληθεύονται κατ' αὐτῶν; καὶ τοῦτο ἀληθὲς ἐκ τῆς συνηθείας ἄν τις ἐπιγνώσεται. οὐδεὶς γὰρ ἐγκωμιάζων τινά, καὶ κατηγορεῖ τῆς τούτου πολιτείας· ἀλλὰ μᾶλλον οἷς εἰσιν αἱ πράξεις αἰσχραί, τούτους διὰ τὸν ἐκ τούτων ψόγον ἐπαίρουσι τοῖς ἐγκωμίοις, ἵνα τῇ τούτων ὑπερβολῇ τοὺς ἀκούοντας ἀπατήσαντες ἐπικρύψωσι τὴν ἐκείνων παρανομίαν. ὥσπερ οὖν εἴ τις, ἐγκωμιάσαι τινὰ προθέμενος, μὴ εὑρίσκοι μὲν ἐκ πολιτείας μηδὲ ἐξ ἀρετῆς τῆς ψυχῆς τὴν πρόφασιν τῶν ἐγκωμίων διὰ τὴν ἐν τούτοις αἰσχύνην, ἄλλως δὲ αὐτοὺς ἐπαίροι, τὰ ὑπὲρ αὐτοὺς αὐτοῖς χαριζό μενος· οὕτω καὶ οἱ παρ' αὐτοῖς θαυμαστοὶ ποιηταί, δυσωπούμενοι ἐπὶ ταῖς αἰσχραῖς πράξεσι τῶν λεγομένων παρ' αὐτοῖς θεῶν, τὸ ὑπὲρ ἄνθρωπον αὐτοῖς προσῆψαν ὄνομα, οὐκ εἰδότες ὅτι οὐ ταῖς ὑπὲρ ἄνθρωπον ὑπονοίαις ἐπισκιάσουσιν αὐτῶν τὰ ἀνθρώπινα, ἀλλὰ μᾶλ λον τοῖς ἀνθρωπίνοις αὐτῶν ἐλαττώμασι τὰς Θεοῦ ἐννοίας μὴ ἁρμό ζειν αὐτοῖς διελέγξουσι. καὶ ἔγωγε νομίζω καὶ παρὰ γνώμην αὐτοῖς εἰρῆσθαι τὰ τούτων πάθη καὶ τὰς τούτων πράξεις. ἐπειδὴ γὰρ τὴν τοῦ Θεοῦ ἀκοινώνητον, ὡς εἶπεν ἡ γραφή, προσηγορίαν καὶ τιμὴν