One may recognize their godlessness not only from these things, but also from the fact that their beliefs about the idols themselves are inconsistent. For if these are gods, as they say and theorize about them, which of them should anyone side with? Which should he judge to have the greater claim, so that he may either worship God with confidence or, as they say, recognize the Divine in them without hesitation? The same beings are not called gods by everyone. Rather, there are almost as many gods imagined as there are nations. In some places even a single country or a single city is at odds with itself over the superstition of idols.
The Phoenicians do not know the beings called gods among the Egyptians, nor do the Egyptians worship the same idols as the Phoenicians. The Scythians do not accept the gods of the Persians, nor the Persians those of the Syrians. The Pelasgians reject the gods in Thrace, while the Thracians do not know those at Thebes. The Indians differ from the Arabs, the Arabs from the Ethiopians, and the Ethiopians in turn from them in matters of idols. The Syrians do not revere what the Cilicians revere, while the Cappadocians call other beings gods. The Bithynians have imagined one set for themselves, the Armenians another. And why should I multiply examples? People on the mainland worship gods different from those on the islands, and islanders revere gods different from those on the mainland.
In general, every city and village, not knowing the gods of its neighbors, prefers its own and thinks that these alone are gods. There is no need even to speak of the abominations in Egypt, since everyone can see that the cities have forms of worship opposed to and at war with one another, and neighbors always make a point of revering what is rejected by those nearby. Thus the crocodile worshiped as a god by some is considered an abomination by their neighbors. The lion revered as a god by some is not only not worshiped by the people of neighboring cities; if they find one, they kill it as a wild beast. The fish consecrated in one place is caught for food in another.
From this come wars and factions, every pretext for bloodshed, and every indulgence of the passions among them. Remarkably, as the historians relate, the Pelasgians learned the names of the gods from the Egyptians, yet they do not know the gods worshiped among the Egyptians, but revere others instead.
In short, all the nations driven mad by idols differ in belief and worship, and there is no consistency even among the same people. This is only to be expected. Having fallen away from contemplation of the one God, they have fallen into many and varied things. Having turned away from the true Word of the Father, Christ the Savior of all, they naturally let their minds wander in many directions.
Just as people who turn away from the sun and enter dark places go around on many pathless roads, do not see those who are present, imagine those who are not there as though they were present, and though seeing, do not see, so those who have turned away from God and darkened their souls have wandering minds. Like drunken people who cannot see, they imagine things that do not exist.
One may recognize their godlessness not only from these things, but also from the fact that their beliefs about the idols themselves are inconsistent. For if these are gods, as they say and theorize about them, which of them should anyone side with? Which should he judge to have the greater claim, so that he may either worship God with confidence or, as they say, recognize the Divine in them without hesitation? The same beings are not called gods by everyone. Rather, there are almost as many gods imagined as there are nations. In some places even a single country or a single city is at odds with itself over the superstition of idols.
The Phoenicians do not know the beings called gods among the Egyptians, nor do the Egyptians worship the same idols as the Phoenicians. The Scythians do not accept the gods of the Persians, nor the Persians those of the Syrians. The Pelasgians reject the gods in Thrace, while the Thracians do not know those at Thebes. The Indians differ from the Arabs, the Arabs from the Ethiopians, and the Ethiopians in turn from them in matters of idols. The Syrians do not revere what the Cilicians revere, while the Cappadocians call other beings gods. The Bithynians have imagined one set for themselves, the Armenians another. And why should I multiply examples? People on the mainland worship gods different from those on the islands, and islanders revere gods different from those on the mainland.
In general, every city and village, not knowing the gods of its neighbors, prefers its own and thinks that these alone are gods. There is no need even to speak of the abominations in Egypt, since everyone can see that the cities have forms of worship opposed to and at war with one another, and neighbors always make a point of revering what is rejected by those nearby. Thus the crocodile worshiped as a god by some is considered an abomination by their neighbors. The lion revered as a god by some is not only not worshiped by the people of neighboring cities; if they find one, they kill it as a wild beast. The fish consecrated in one place is caught for food in another.
From this come wars and factions, every pretext for bloodshed, and every indulgence of the passions among them.
Remarkably, as the historians relate, the Pelasgians learned the names of the gods from the Egyptians, yet they do not know the gods worshiped among the Egyptians, but revere others instead.
In short, all the nations driven mad by idols differ in belief and worship, and there is no consistency even among the same people. This is only to be expected.
Having fallen away from contemplation of the one God, they have fallen into many and varied things. Having turned away from the true Word of the Father, Christ the Savior of all, they naturally let their minds wander in many directions.
Just as people who turn away from the sun and enter dark places go around on many pathless roads, do not see those who are present, imagine those who are not there as though they were present, and though seeing, do not see, so those who have turned away from God and darkened their souls have wandering minds. Like drunken people who cannot see, they imagine things that do not exist.