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Yet for them too the issue was confused in two ways. The first disturbing factor was the attitude adopted by each of the two parties, pagan and Christian, towards the object of the other’s worship. The pagans—so catholic are the sympathies of polytheism—were ready enough to welcome Christ into the number of their gods. Tertullian tells us that the emperor Tiberius proposed the apotheosis of Christ[63]. Hadrian is said to have built temples in his honour[64]. Alexander Severus had in his private chapel statues of Christ, Abraham, and Orpheus[65]; and a similar association of Homer, Pythagoras, Christ, and S. Paul is noted by S. Augustine[66]. Since then there is no reason for supposing that the common-folk were more exclusive in their religious sympathies than the upper classes, it may safely be inferred that the average Pagan was willing to admit Christ to a place among the gods of Greece. The Christians on the other hand did not attack paganism by an utter denial of the existence of the old gods. They sought rather to ridicule and discredit them by pointing out the inconsistencies of pagan theology, and by ransacking mythology for every tale of the vices and misdoings of its deities. They even appealed to the testimony of Homer himself to show that the so-called gods (θεοί) of the Greek folk were mere demons (δαίμονες)[67],—for since Homer’s day the latter word had lost caste. Such methods, had they been wholly successful, might have produced similar results to those which followed the conflict of two religions in the early ages of Greece. As the Titanic dynasty of gods had fallen before the Olympian Zeus, and in their defeat had come to be accounted cruel and malicious powers rightly ousted from heaven by a more just and gracious deity, so too in turn might the whole number of the pagan gods have been reduced to the status of devils to act as a foil to the goodness of the Christian God. But this did not happen. One reason perhaps was that Christianity came provided with its own devil or devils, and the pagans were naturally averse from placing the gods whom they had been wont to venerate in the same category with spirits so uncompromisingly evil. The main reason however must be found in the fact that the Church had nothing to offer to the pagans in exchange for the countless gods of the old religion whom she was endeavouring to displace and to degrade. Indeed the real difficulty of the Christian Church was the tolerant spirit of the Greek people. They would not acknowledge that any feud existed. They were ready to worship the Christian God: but they must have felt that it was unreasonable of the Christian missionaries to ask them to give up all their old gods merely because a new god had been introduced. Even if their gods were all that the Christians represented them to be—cruel, licentious, unjust—that was no reason for neglecting them; rather it furnished a stronger motive for propitiating them and averting their wrath by prayer and sacrifice. Tolerant themselves, they must have resented a little the intolerance of the new religion.