41
My noble philosopher, if that is how the tragedians have convinced you, you have only two alternatives: you must suppose that divinity is temporarily lodged either in the actor—a Polus, an Aristodemus, a Satyrus—, or else in the actual masks, buskins, long tunics, cloaks, gloves, stomachers, padding, and ornamental paraphernalia in general of tragedy—a manifest absurdity; for when Euripides can speak bis own sentiments unfettered by dramatic necessity, observe the freedom of his remarks: Dost see this aether stretching infinite, And girdling earth with close yet soft embrace? That reckon thou thy Zeus, that name thy God. And again, Zeus, whateer Zeus may be (for, save by hearsay, I know not)—; and there is more of the same sort.
42
Well, but all men—ay, all nations—have acknowledged and féted Gods 3 was it all delusion?
42
Thank you; a timely reminder 3 national observances show better than anything else how vague religious theory is. Confusion is endless, and beliefs as many as believers. Scythia makes offerings to a scimetar, Thrace to the Samian runaway Zamolxis, Phrygia to a Month-God, Ethiopia to a Day-Goddess, Cyllene to Phales, Assyria to a dove, Persia to fire, Egypt to water. In Egypt, though, besides the universal worship of water, Mempbis has a private cult of the ox, Pelusium of the onion, other cities of the ibis or the crocodile, others again of baboon, cat, or monkey. Nay, the very villages have their specialities: one deifies the right shoulder, and another across the river the left; one a balf skull, another an earthenware bowl or platter. Come, my fine fellow, ts tt not all ridiculous?
42
What did I tell you, Gods? All this was sure to come out and be carefully overhauled. Zeus. You did, Momus, and your strictures were justified; if once we come safe out of this present peril, I will try to introduce reforms.
43
Infidel! where do you find the source of oracles and prophecies, if not in the Gods and their Providence?
