the constellations (of the Zodiac), and all the host of heaven" (2 Kings xxiii. 5). We know that the kings of Judah, from Ahaz onwards, derived this worship from Assyria, and that its original home was Babylon, where in every temple the exiles would see images of the deities presiding over the heavenly bodies, such as Samas (the sun) and his consort Aa (the moon) at Sippara, Merodach (Jupiter) and his son Nebo (Mercurius) at Babylon and Borsippa, Nergal (Mars) at Cutha, daily served with a splendid and attractive ritual, and honoured with festivals and processions on the most costly and magnificent scale. The prophet looks through all this outward display to the void within, he draws no subtle distinction between the symbol and the thing symbolized; he accepts the popular confusion of the god with his image, and identifies all the deities of the heathen with the materials out of which their statues are made by the hands of men. And he is justified in doing this, because there can be but one god in his sense of the word; a multitude of _gods_ is a contradiction in terms. From this point of view, he exposes the absurdity of the splendid idolatry which his captive countrymen see all around them. Behold that thing, he cries, which they call a god, and before which they tremble with religious fear! It is nothing but a tree trunk hewn in the forest, and trimmed into shape by the carpenter, and plated with silver and gold, and fixed on its pedestal with hammer and nails, for fear it should fall! Its terrors are empty terrors, like those of the palm-trunk, rough-hewn into human shape, and set up among the melons to frighten the birds away. "Olim truncus eram ficulnus, inutile lignum, Cum faber, incertus scamnum faceretne Priapum, Maluit esse deum. Deus inde ego, furum ariumque Maxima formido." (Hor., _Sat._ i. 8, 1, _sqq._) Though the idol has the outward semblance of a man, it lacks his distinguishing faculty of speech; it is as dumb as the scarecrow, and as powerless to move from its place; so it has to be borne about on men's shoulders (a mocking allusion to the grand processions of the gods, which distinguished the Babylonian festivals). Will you then be afraid of things that can do neither good nor harm? asks the prophet; in terms that recall the challenge of another, or perchance of himself, to the idols of Babylon: _Do good or do evil, that we may look at each other and see it together_ (Isa. xli. 23).