41
But, most illustrious of philosophers, if the dramatists have convinced you by such means as that, one of two things follows. Either you believe the actors to be for the moment gods, or else the divine masks themselves, and the shoes, and the tunics flowing to the feet, and the cloaks, and the loose sleeves, and the false paunches, and the padding, and all the rest of the apparatus which makes the tragedy impressive, which is most ridiculous, I think. But whenever Euripides speaks his own mind, unforced by the exigencies of the dramas, hear how bold he is: You see this boundless aether spread on high, Enfolding earth in damp, encircling arms? Deem then that this is Zeus, believe this god. and again, Zeus, Whoe'er Zeus is, for I know not, unless By hearsay, and other similar passages.
42
Then all mankind and the nations have been deceived in believing in the gods and celebrating their feasts?
42
It is a good thing, Timokles, that you reminded me of the religious opinions among the nations, the very things which best show that there is no certainty about gods. For there is much confusion, and different races have different faiths. The Scythians worship a sword; the Thracians, Zamolxis, a fugitive who came to them from Samos; the Phrygians, Mena; the Ethiopians, Day; the Assyrians, a dove; the Persians, fire; the Egyptians, water. Moreover, while this waterworship is common to all the Egyptians, the peculiar god of the people of Memphis is the bull, and that of the Pelusians is the onion; and others worship the ibis or the crocodile, and others a dog-headed creature or a cat or an ape. And, again, the rural communities differ from one another, so that some men hold the right shoulder to be a god, but those that dwell opposite to them the left. And some worship one side of the head, and others an earthen wine-cup or a bowl. Are not these things absurd, friend Timokles?
42
Did I not tell you, deities, that all these things would come to light and be rigorously investigated?
