For if the reason of their being thus fashioned is, that the Deity is of human form, why do they invest it also with the forms of irrational creatures? Or if the form of it is that of the latter, why do they embody it also in the images of rational creatures? Or if it be both at once, and they conceive God to be of the two combined, namely, that He has the forms both of rational and of irrational, why do they separate what is joined together, and separate the images of brutes and of men, instead of always carving it of both kinds, such as are the fictions in the myths, Scylla, Charybdis, the Hippocentaur, and the dog-headed Anubis of the Egyptians? For they ought either to represent them solely of two natures in this way, or, if they have a single form, not to falsely represent them in the other as well. 2. And again, if their forms are male, why do they also invest them with female shapes? Or if they are of the latter, why do they also falsify their forms as though they were males? Or if again they are a mixture of both, they ought not to be divided, but both ought to be combined, and follow the type of the so-called hermaphrodites, so that their superstition should furnish beholders with a spectacle not only of impiety and calumny, but of ridicule as well. 2. And generally, if they conceive the Deity to be corporeal, so that they contrive for it and represent belly and hands and feet, and neck also, and breasts and the other organs that go to make man, see to what impiety and godlessness their mind has come down, to have such ideas of the Deity. For it follows that it must be capable of all other bodily casualties as well, of being cut and divided, and even of perishing altogether. But these and like things are not properties of God, but rather of earthly bodies. 3. For while God is incorporeal and incorruptible, and immortal, needing nothing for any purpose, these are both corruptible, and are shapes of bodies, and need bodily ministrations, as we said before¹³⁷

137 Supra xiii. 3.

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