14. Are, then, the divine
bodies free from these deformities? and since they do not eat the food
of men, are we to believe that, like children, they are toothless, and,
having no internal parts, as if they were inflated bladders, are
without strength, owing to the hollowness of their swollen
bodies? Further, if this is the case, you must see whether the
gods are all alike, or are marked by a difference in the contour of
their forms. For if each and all have one and the same likeness
of shape, there is nothing ridiculous in believing that they err, and
are deceived in recognising each other.3968
| 3968
Lit., “in the apprehension of mutual knowledge.” |
But if, on the other
hand, they
are distinguished by their countenances, we should, consequently,
understand that these differences have been implanted for no other
reason than that they might individually be able to recognise
themselves by the peculiarites of the different marks. We should
therefore say that some have big heads, prominent brows, broad brows,
thick
lips; that others of them have long chins, moles, and high noses;
that these have dilated nostrils, those are snub-nosed; some chubby from a swelling of their
jaws or growth of their cheeks, dwarfed, tall, of middle size, lean,
sleek, fat; some with crisped and curled
hair, others shaven, with bald
and smooth heads. Now your workshops show and point out that our
opinions are not false, inasmuch as, when you form and fashion gods,
you represent some with long
hair, others smooth and bare, as old, as
youths, as boys, swarthy, grey-eyed, yellow, half-naked, bare; or, that
cold may not annoy them, covered with flowing garments thrown over
them.
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