§17. The truth probably is, that the scandalous tales are true, while the divine attributes ascribed to them are due to the flattery of the poets. What inference then is left to us, save that while the panegyrics are false and flattering, the actions told of them are true? And the truth of this one can ascertain by common practice. For nobody who pronounces a panegyric upon anyone accuses his conduct at the same time, but rather, if men’s actions are disgraceful, they praise them up with panegyrics, on account of the scandal they cause, so that by extravagant praise they may impose upon their hearers, and hide the misconduct of the others. 2. Just as if a man who has to pronounce a panegyric upon someone cannot find material for it in their conduct or in any personal qualities, on account of the scandal attaching to these, he praises them up in another manner, flattering them with what does not belong to them, so have their marvellous poets, put out of countenance by the scandalous actions of their so-called gods, attached to them the superhuman title, not knowing that they cannot by their superhuman fancies veil their human actions, but that they will rather succeed in shewing, by their human shortcomings, that the attributes of God do not fit them. 3. And I am disposed to think that they have recounted the passions and the actions of the gods even in spite of themselves. For since they were endeavouring to invest with what Scripture calls the incommunicable name and honour of 131 God them that are no gods but mortal men, and since this venture of theirs was great and impious, for this reason even against their will they were forced by truth to set forth the passions of these persons, so that their passions recorded in the writings concerning them might be in evidence for all posterity as a proof that they were no gods. 131     Wisd. xiv. 21 . Cf. Isa. xlii. 8 , and xlviii. 11