I wish now to review your sacred rites; and I pass no censure on your sacrificing, when you offer the worn-out, the scabbed, the corrupting; when you cut off from the fat and the sound the useless parts, such as the head and the hoofs, which in your house you would have assigned to the slaves or the dogs; when of the tithe of Hercules you do not lay a third upon his altar (I am disposed rather to praise your wisdom in rescuing something from being lost); but turning to your books, from which you get your training in wisdom and the nobler duties of life, what utterly ridiculous things I find!—that for Trojans and Greeks the gods fought among themselves like pairs of gladiators; that Venus was wounded by a man, because she would rescue her son Æneas when he was in peril of his life from the same Diomede; that Mars was almost wasted away by a thirteen months imprisonment; that Jupiter was saved by a monsters aid from suffering the same violence at the hands of the other gods; that he now laments the fate of Sarpedon, now foully makes love to his own sister, recounting (to her) former mistresses, now for a long time past not so dear as she. After this, what poet is not found copying the example of his chief, to be a disgracer of the gods? One gives p. 30 Apollo to king Admetus to tend his sheep; another hires out the building labours of Neptune to Laomedon. A well-known lyric poet, too—Pindar, I mean—sings of Æsculapius deservedly stricken with lightning for his greed in practising wrongfully his art. A wicked deed it was of Jupiter—if he hurled the bolt—unnatural to his grandson, and exhibiting envious feeling to the Physician. Things like these should not be made public if they are true; and if false, they should not be fabricated among people professing a great respect for religion. Nor indeed do either tragic or comic writers shrink from setting forth the gods as the origin of all family calamities and sins. I do not dwell on the philosophers, contenting myself with a reference to Socrates, who, in contempt of the gods, was in the habit of swearing by an oak, and a goat, and a dog. In fact, for this very thing Socrates was condemned to death, that he overthrew the worship of the gods. Plainly, at one time as well as another, that is, always truth is disliked. However, when rueing their judgment, the Athenians inflicted punishment on his accusers, and set up a golden image of him in a temple, the condemnation was in the very act rescinded, and his witness was restored to its former value. Diogenes, too, makes utter mock of Hercules and the Roman cynic Varro brings forward three hundred Joves, or Jupiters they should be called, all headless.