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that was in the least concerned in the framing or adorning of idols was polluted by the stain of idolatry; ^46 a severe sentence, since it devoted to eternal misery the far greater part of the community, which is employed in the exercise of liberal or mechanic professions. If we cast our eyes over the numerous remains of antiquity, we shall perceive, that besides the immediate representations of the gods, and the holy instruments of their worship, the elegant forms and agreeable fictions consecrated by the imagination of the Greeks, were introduced as the richest ornaments of the houses, the dress, and the furniture of the Pagan. ^47 Even the arts of music and painting, of eloquence and poetry, flowed from the same impure origin. In the style of the fathers, Apollo and the Muses were the organs of the infernal spirit; Homer and Virgil were the most eminent of his servants; and the beautiful mythology which pervades and animates the compositions of their genius, is destined to celebrate the glory of the daemons. Even the common language of Greece and Rome abounded with familiar but impious expressions, which the imprudent Christian might too carelessly utter, or too patiently hear. ^48

[Footnote 40: Tertullian has written a most severe treatise against idolatry, to caution his brethren against the hourly danger of incurring that guilt. Recogita sylvam, et quantae latitant spinae. De Corona Militis, c. 10.]

[Footnote 41: The Roman senate was always held in a temple or consecrated place. (Aulus Gellius, xiv. 7.) Before they entered on business, every senator dropped some wine and frankincense on the altar. Sueton. in August. c. 35.]

[Footnote 42: See Tertullian, De Spectaculis. This severe reformer shows no more indulgence to a tragedy of Euripides, than to a combat of gladiators. The dress of the actors particularly offends him. By the use of the lofty buskin, they impiously strive to add a cubit to their stature. c. 23.]

[Footnote 43: The ancient practice of concluding the entertainment with libations, may be found in every classic. Socrates and Seneca, in their last moments, made a noble application of this custom. Postquam stagnum, calidae aquae introiit, respergens proximos servorum, addita voce, libare se liquorem illum Jovi Liberatori. Tacit. Annal. xv. 64.]

[Footnote 44: See the elegant but idolatrous hymn of Catullus, on the nuptials of Manlius and Julia. O Hymen, Hymenaee Io! Quis huic Deo compararier ausit?]

[Footnote 45: The ancient funerals (in those of Misenus and Pallas) are no less accurately described by Virgil, than they are illustrated by his commentator Servius. The pile itself was an altar, the flames were fed with the blood of victims, and all the assistants were sprinkled with lustral water.]

[Footnote 46: Tertullian de Idololatria, c. 11.

Note: The exaggerated and declamatory opinions of Tertullian ought not to be taken as the general sentiment of the early Christians. Gibbon has too often allowed himself to consider the peculiar notions of certain Fathers of the Church as inherent in Christianity. This is not accurate. - G.]

[Footnote 47: See every part of Montfaucon's Antiquities. Even the reverses of the Greek and Roman coins were frequently of an idolatrous nature. Here indeed the scruples of the Christian were suspended by a stronger passion. Note: All this scrupulous nicety is at variance with the decision of St. Paul about meat offered to idols, 1 Cor. x. 21 - 32. - M.]

[Footnote 48: Tertullian de Idololatria, c. 20, 21, 22. If a Pagan friend (on the occasion perhaps of sneezing) used the familiar expression of "Jupiter bless you," the Christian was obliged to protest against the divinity of Jupiter.]

The dangerous temptations which on every side lurked in ambush to surprise the unguarded believer, assailed him with redoubled violence on the days of solemn festivals. So artfully were they framed and disposed throughout the year, that superstition always wore the appearance of pleasure, and often of virtue. Some of the most sacred festivals in