The second crisis in the separation arose in connection with the Iconoclastic dispute. In the ancient religions, image worship appeared, but usually in the second stage of development. Max Müller contends that in India "the worship of idols is a secondary formation, a later degradation of the more primitive worship." The ancient Persians had no images.[267:1] The same was true of the ancient Greeks.[267:2] The earliest statue in Rome, that of Diana, was between 577 and 534 B.C.[267:3] The old Germans had neither temples nor images of their invisible gods.[267:4] Among the Jews, too, reference to images seemed to point to a later period of their history.[267:5] From the time of the Maccabees, however, a strong antipathy to images of all kinds developed.[267:6] Hence Origen asserted of the Jews that "there was no maker of images among their citizens; neither painter, nor sculptor was in their state."[267:7] The Jewish Christians, therefore, were imbued with a strong dislike to all images. Many heathen converts, likewise, fully appreciating the great difference between the Gospel and the idolatrous religion which they had forsaken, had the same feeling. Consequently, it may be said that the early Christians universally condemned all heathen image worship and all customs connected with it. The adoration of the reigning Emperors was especially denounced.[268:1] Christians were at first too poor and obscure to adorn their meeting places with art. In fact, the pagans accused them of having "no altars, no temples, no known images."