against the temples and images of the Greeks. And after the overthrow of that empire, we find Alexander, as a polytheist, immediately re-establishing the worship of the Babylonians, which their former princes, as monotheists, had carefully abolished[1]. Even the blind and devoted attachment of that conqueror to the Greek superstition hindered not but he himself sacrificed according to the Babylonish rites and ceremonies[2].
So sociable is polytheism, that the utmost fierceness and aversion, which it meets with in an opposite religion, is scarce able to disgust it, and keep it at a distance. Augustus praised extremely the reserve of his grandson, Caius Cæsar, when, passing by Jerusalem, he deigned not to sacrifice according to the Jewish law. But for what reason did Augustus so much approve of this conduct? Only, because that religion was by the pagans esteemed ignoble and barbarous[3].
I may venture to affirm, that few corruptions of idolatry and polytheism are more pernicious to political society than this corruption of
theism
