Nicene and Post-Nicene Fathers, Ser. II, Vol. IV: Against the Heathen. (Contra Gentes.): Other shameful actions ascribed to heathen deities. All prove that they are but men of former times, and not even good 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 128 , 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.

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Footnotes

10:128

This explanation of gods as deified men is known as Euhemerism, from Euhemerus, who broached the theory in the third century, b.c. (supra, 10, note 1); but ‘there were Euhemerists in Greece before Euhemerus’ (Jowett’s Plato, 2. 101). The Fathers very commonly adopt the theory, for which, however, there are very slight grounds. Such cases as those of Antinous and the Emperors, as well as the legends of heroes and demigods, gave it some plausibility (see Döllinger; Gentile and Jew, vol. i. p. 344, Eng. Tr.).