which, their hand being guided by that of the master, they become, through memory, accustomed to the art. It appears to me therefore, that legislators devised these statues for men, as if for a certain kind of boys, as tokens of the honour which should be paid to divinity, and a certain manuduction as it were and path to reminiscence.
“Of statues however, there is neither one law, nor one mode, nor one art, nor one matter. For the Greeks think it fit to honour the Gods from things the most beautiful in the earth, from a pure matter, the human form, and accurate art: and their opinion is not irrational who fashion statues in the human resemblance. For if the human soul is most near and most similar to divinity, it is not reasonable to suppose that divinity would invest that which is most similar to himself with a most deformed body, but rather with one which would be an easy vehicle to immortal souls, light, and adapted to motion. For this alone, of all the bodies on the earth, raises its summit on high, is magnificent, superb, and full of symmetry, neither astonishing through its magnitude, nor terrible through its strength, nor moved with difficulty through its weight, nor slippery through its smoothness, nor repercussive through its hardness, nor groveling through its coldness, nor precipitate through its heat, nor inclined to swim through its laxity, nor feeding on raw flesh through its ferocity, nor on grass through its imbecility; but is harmonically composed for its proper works, and is dreadful to timid animals, but mild to such as are brave. It is also adapted to walk by nature, but winged by reason, capable of swimming by art, feeds on corn and fruits, and cultivates the earth, is of a good colour, stands firm, has a pleasing countenance, and a graceful beard. In the resemblance of such a body, the Greeks think fit to honour the Gods.”
He then observes, “that with respect to the Barbarians, all of them in like manner admit the subsistence of divinity, but different nations among these adopt different symbols.” After which he adds, “O many and all-various statues! of which some are fashioned by art, and others are embraced through indigence: some are honoured through utility, and others are venerated through the astonishment which they excite; some are considered as divine through their magnitude, and others are celebrated for their beauty! There is not indeed any race of men, neither Barbarian nor Grecian, neither maritime nor continental, neither living a pastoral life, nor dwelling in cities, which can endure to be without some symbols of the honour of the Gods. How, therefore, shall any one discuss the question whether it is proper that statues of the Gods should be fabricated or not? For if we were to give laws to other men recently sprung from the earth, and dwelling beyond our boundaries and our air, or who were fashioned by a certain Prometheus, ignorant of life, and law, and reason, it might perhaps demand consideration, whether this race should be permitted to adore these spontaneous statues alone, which are not fashioned from ivory or gold, and which are neither
