12

lusts, they named 10 Cupid, "Priapus, Venus, and other things allied to these: nor did they confine themselves to these,

8. But, they also prostrated themselves to that which was born 13 of the human body, and to the life which is subject to death; they made men into Gods; and published of these, after undergoing a common mortality, that they were Gods and Demigods; imagining that the divine and immortal essence moved about the sides of graves, and among the monuments 14 of the dead: they confine themselves to these things,—

9.

nor did

But, they also honoured with the Reverend name, every species of irrational animal, and noxious reptile 15! nor did they confine themselves to these 15

10 Syr. Mol. Gr. ("Epws), "Epwτa, lit. Love: Cupid.

11 Syr. Me9119. Gr. Пρínπov, Priāpus.

12 Syr. 4:0;9). Gr. 'Appodíτnv. Venus. See also, De laudd. Constant. cap. vii. p. 513. B. where we have a similar recension of these Deities. Our passage, however, is found ib. cap. xiii. 532. A.

13 See also the Homilia Clementina Quinta. xxii. xxiii. seq.

14 It is not easy to say here, whether the Syriac MS. reads, A

Koss, or isos, Mo. I suppose, the latter:

accord

ing to Castell, signifying "saxetum," &c. which might have been put to signify, monumental stone, or the like. The Greek text, Orat. de laudd. Constant. ib. has, "aupi μvýμata kai tápovs." Athenagoras has some good remarks on these Deities. Legat. pro Christ. p. 73. D. and Theophilus ad Autolycum, Lib. init. it. Clemens Alexand. Admon. ad Gentes. p. 37. C. who says of them; "Tepi Tous Tápovs καὶ τὰ μνημεῖα καλινδούμενα.” See also Origen contra Cels. Lib. VII. p. 334.

15 Cicero (de Natura Deorum III. 15, 16) has admirably depicted this state of things: "Piscem Syri venerantur: omne fere genus bestiarum Ægyptii consecraverunt. Jam vero in Græcia multos habent ex hominibus Deos; Alabandum Alabandi; Tenedii Tenem; Leucotheam, quæ fuit Ino, et ejus Palæmonem filium, cuncta Græcia; Herculem, Æsculapium, Tyndaridas; Romulum nostri, aliosque complures, quos, quasi novos et ascriptitios cives, in cœlum receptos putant... Hæc igitur indocti. Quid vos philosophi? qui meliora?..... Quare igitur plures adjungimus Deos? quanta autem est illorum multitudo?... singulas enim stellas numeras Deos; eosque aut belluarum nomine appellas, ut Capram, ut Nepam, ut Taurum, ut Dionem; aut rerum inanimatarum,

ut

10. But, they also cut down trees', and hewed the rocks: the metals too of the earth, brass, iron, and other matter, they sought out, and formed into the appearances of women, forms of men, and into the likenesses of wild beasts, and of reptiles; and to these again they gave the name of Gods! nor did they confine themselves to these,―

11. But, they also ministered, by means of libations and the fumes of sacrifices, to the evil demons which had insinuated themselves into these same images3, which had been set up in the innermost recesses of darkness; and to them they gave the name of Gods! nor did they confine themselves to these,

12. But, they also drew over to themselves, by means of the ties of those who used abominable incantations, by.

4

ut Argo, ut Aram, ut Coronam. Sed, ut hæc concedantur, reliqua qui tandem non modo concedi, sed omnino intelligi possunt? Cum fruges, Cererem; vinum, Liberum dicimus, genere nos quidem sermonis, utimur usitato: sed ecquem tam amentem esse putas, qui illud, quo vescatur, Deum credat esse?"

1 Orat. de laudd. Constant. ib. B. See also Clemens Alexandr. Admonitio ad Gentes, p. 34. seq.

So Horace Serm. Lib. 1. Sat. viii. 1. "Olim truncus eram," &c. Athenagoras Legat. pro Christ. p. 66, gives an admirable account of the first Images, and Image-makers, among the Greeks.

· The Greek has (Orat. de laudd. Constant. ib. C.) instead of this: σε κάπειτα τούτοις τιμὰς περιτεθείκασι.” Cultumque posthac iis exhibuerunt."

So Tertullian, Eccles. Hist. of the second and third centuries, by the Bishop of Bristol, Cambridge, 1826, p. 216. An Image among Idolaters is nothing, until consecrated and a Deity supposed to reside within it. They are then considered as Temples. (s, Pocock. Temples., spec. Hist. Arab. pp. 91, 144, seq.) or Chapels of the Deity. From the following passage of Lactantius (Lib. II. cap. xviii. p. 163,) it is obvious, that Images could not have had place in the Church:..."non est dubium, quin religio nulla sit, ubicunque simulacrum est. Nam si religio ex divinis rebus est; divini autem nihil est, nisi in cœlestibus rebus; carent ergo religione simulacra, quia nihil potest esse cœleste in ea re, quæ fit ex terra."... Quicquid enim simulatur, id falsum sit necesse est: nec potest unquam verè nomen accipere, quod veritatem fuco et imitatione mentitur.

* See sect. 63. Book 1.-Gr. (Orat. de laudd. Constant. ib.) " κατα déopos;" which, as Valesius shews, ib. notes, p. 255, is a term applied to magical usages. See this note. See also the Prep. Evang. Lib. vi. cap. ix. p. 271. C.

5

6

songs and other forcible and lawless enchantments, tho se
invisible Demons and Powers which fly in the air: and
again, they availed themselves of these, as abettors of the
error of the deities, which they had (so) fabricated. And
thus did they set up mortal men, as the Gods of others.
For the Greeks honoured Bacchus, Hercules, Esculapius,
Apollo, and other men, with the names of Gods and Demi-
gods; while the Egyptians imagined of Horus, Isis, Osiris,
and again of other men such as these, that they were Gods.
Nor did their wise men, who are boasted of for their exces-
sive wisdom, and the invention of Geometry, Astrology, and
Arithmetic, know or understand how to weigh or to discri-
minate in their minds, between the distinguishing measure
of the Divine power, and that of irrational mortal nature.
On this account, they hesitated not to give the name of
Gods, to every frightful image of the animals; to every
sort of untamed beast, and reptile; and to the fiercest
animals.
7
The Phenicians too, named Malkuthrudun,

5 Lactantius (Lib. 11. cap. xiv.) says of these, that they were origi-
nally Angels sent from Heaven to protect and govern men; but, falling
into lust through the temptations of Satan, they at length became his
ministers: which has evidently been taken from the Jews. See the
Targums on Gen. vi. 2. He further tells us, that the Grammarians say
they are so called, as being danμoves, i. e, knowing. Such is, I think the

و

Boot (originally Boodhi, wise) of the East, to this day.-Hesiod
also makes them the guardians of men, “ φύλακες θνητῶν ἀνθρώπων.”
(Oper. et Dies. Lib. 1. 122.). This opinion prevails still in the East: and
it is affirmed, that whole regions are subjected to their controul, as may
be seen in the Dabistan, the Hakk olyakeen), and many
other Persic and Arabic works. Lactantius tells us, a little lower down,
from Hermes Trismegistus, that piety, consisting in the knowledge of the
true God, was sufficient to save men from their evil influence. Porphyry
tells us (Prep. Evang. Lib. v. cap. x. p. 197. and Theodoret, Gr. affect.
curat. Ed. Gaisford. p. 131.) that they are all evil Demons: their Chief
being Sarapis, i. e. Pluto, or Hecate; and (Prep, Evang. ib,) much the
same is said by Anebo the Egyptian.

See Prep. Evang. Lib. 1. cap. x.: II. cap. i. Diodor. Sicul. Lib. 1.
x-xiii. Lactant. Lib. 1. cap. viii-xv. who prosecutes this argument at
much length, and gives us even the philosophical Cicero deifying his own
daughter!

7 Syr. 0,02, Gr. Mexíkapoos, the Phoenician Hercules
according to Sanchoniathon, Prep. Evang. Lib. 1. cap. x. p. 38. In the

Orat.

10. But, they also cut down trees', and hewed the
rocks the metals too of the earth, brass, iron, and other
matter, they sought out, and formed into the appearances
of women, forms of men, and into the likenesses of wild
beasts, and of reptiles; and to these again they gave the
name of Gods! nor did they confine themselves to these,—

11. But, they also ministered, by means of libations
and the fumes of sacrifices, to the evil demons which had
insinuated themselves into these same images3, which had
been set up in the innermost recesses of darkness; and to
them they gave the name of Gods! nor did they confine
themselves to these,-

12.

But, they also drew over to themselves, by means
of the ties of those who used abominable incantations, by

4

ut Argo, ut Aram, ut Coronam. Sed, ut hæc concedantur, reliqua qui
tandem non modo concedi, sed omnino intelligi possunt? Cum fruges,
Cererem; vinum, Liberum dicimus, genere nos quidem sermonis,
utimur usitato: sed ecquem tam amentem esse putas, qui illud, quo
vescatur, Deum credat esse ?"

1 Orat. de laudd. Constant. ib. B. See also Clemens Alexandr. Ad-
monitio ad Gentes, p. 34. seq.

So Horace Serm. Lib. 1. Sat. viii. 1. "Olim truncus eram,"
" &c.
Athenagoras Legat. pro Christ. p. 66, gives an admirable account of the
first Images, and Image-makers, among the Greeks.

The Greek has (Orat. de laudd. Constant. ib. C.) instead of this:
“ κάπειτα τούτοις τιμὰς περιτεθείκασι.” Cultumque posthac iis ex-
hibuerunt."

So Tertullian, Eccles. Hist. of the second and third centuries, by
the Bishop of Bristol, Cambridge, 1826, p. 216. An Image among Idol-
aters is nothing, until consecrated and a Deity supposed to reside within
it. They are then considered as Temples. (, Pocock. spec. Hist.
Arab. pp. 91, 144, seq.) or Chapels of the Deity. From the following
passage of Lactantius (Lib. II. cap. xviii. p. 163,) it is obvious, that
Images could not have had place in the Church:...“non est dubium,
quin religio nulla sit, ubicunque simulacrum est. Nam si religio ex
divinis rebus est; divini autem nihil est, nisi in cœlestibus rebus; carent
ergo religione simulacra, quia nihil potest esse cœleste in ea re, quæ
fit ex terra."... Quicquid enim simulatur, id falsum sit necesse est: nec
potest unquam verè nomen accipere, quod veritatem fuco et imitatione
mentitur.

κατα

4 See sect. 63. Book 1.- -Gr. (Orat. de laudd. Constant. ib.) "
déopos;" which, as Valesius shews, ib. notes, p. 255, is a term applied
to magical usages. See this note. See also the Prep. Evang. Lib. vi.
cap. ix. p. 271. C.

5

6

songs and other forcible and lawless enchantments, tho se
invisible Demons and Powers which fly in the air: and
again, they availed themselves of these, as abettors of the
error of the deities, which they had (so) fabricated. And
thus did they set up mortal men, as the Gods of others.
For the Greeks honoured Bacchus, Hercules, Esculapius,
Apollo, and other men, with the names of Gods and Demi-
gods; while the Egyptians imagined of Horus, Isis, Osiris,
and again of other men such as these, that they were Gods.
Nor did their wise men, who are boasted of for their exces-
sive wisdom, and the invention of Geometry, Astrology, and
Arithmetic, know or understand how to weigh or to discri-
minate in their minds, between the distinguishing measure
of the Divine power, and that of irrational mortal nature.
On this account, they hesitated not to give the name of
Gods, to every frightful image of the animals; to every
sort of untamed beast, and reptile; and to the fiercest
animals. The Phenicians too, named Malkuthrudun,

ވ

66

5 Lactantius (Lib. 11. cap. xiv.) says of these, that they were origi-
nally Angels sent from Heaven to protect and govern men; but, falling
into lust through the temptations of Satan, they at length became his
ministers: which has evidently been taken from the Jews. See the
Targums on Gen. vi. 2. He further tells us, that the Grammarians say
they are so called, as being danμoves, i. e, knowing. Such is, I think the
Boot (originally Boodhi, wise) of the East, to this day.-Hesiod
also makes them the guardians of men, “ φύλακες θνητῶν ἀνθρώπων.”
(Oper. et Dies. Lib. 1. 122.). This opinion prevails still in the East: and
it is affirmed, that whole regions are subjected to their controul, as may
be seen in the Dabistan, the Hakk olyakeen), and many
other Persic and Arabic works. Lactantius tells us, a little lower down,
from Hermes Trismegistus, that piety, consisting in the knowledge of the
true God, was sufficient to save men from their evil influence. Porphyry
tells us (Prep. Evang. Lib. v. cap. x. p. 197. and Theodoret, Gr. affect.
curat. Ed. Gaisford. p. 131.) that they are all evil Demons: their Chief
being Sarapis, i. e. Pluto, or Hecate; and (Prep. Evang. ib,) much the
same is said by Anebo the Egyptian.

See Prep. Evang. Lib. I. cap. x.: II. cap. i. Diodor. Sicul. Lib. 1.
x-xiii. Lactant. Lib. 1. cap. viii-xv. who prosecutes this argument at
much length, and gives us even the philosophical Cicero deifying his own
daughter!

7 Syr. 0,02, Gr. Mexíkapoos, the Phoenician Hercules
according to Sanchoniathon, Prep. Evang. Lib. 1. cap. x. p. 38. In the

Orat.