Maximos von Tyros, Philosophische Vorträge IV 9:

If you proceed to other examples, you will find poetry to be full of proper names and philosophy full of concepts. But when it comes to Epicurus’ writings, to what myths can I possibly compare them? What poet is so indolent, so weak, so ignorant of the gods as he is? He actually says

τὸ ἀθάνατον οὔτε αὐτὸ πράγματα ἔχει, οὔτε ἄλλῳ παρέχει.

what is immortal does not trouble itself, nor does it trouble anyone else. (1)

What myth, I ask, says any such thing? How would I represent such a Zeus – what he does, what he makes plans for, or what pleasures he enjoys? In Homer Zeus does indeed do drinking, but he also addresses councils and makes plans, just as the administration of Asian affairs emanates from the Persian king, and the administration of Greek affairs emanates from the Athenian assembly, for the Persian king looks out for Asia, while the Athenian people look out for Greece.

A helmsman looks out for his ship, a general for his army, a lawmaker for his city; and in order to insure the safety of their ship, army, land, and home, the helmsman “troubles himself”, the general “troubles himself”, and the lawmaker “troubles himself”. Who, then, Epicurus looks out for the sky, earth, sea, and all the other parts of the universe? What helmsman does that? What general? What lawmaker? What farmer? What householder? Not even Sardanapallus remained aloof from affairs [ἀπράγμων], for in spite of being confined indoors, reclining on a bed of hammered gold, and surrounded by his harem, he nonetheless looked out for the safety of Nineveh and the prosperity of the Assyrians. So do you really think that Zeus’ pleasure is more indolent than that of Sardanapallus? What absurd myths, and how unfit for any poetic harmony!

[Maximus of Tyre: Philosophical Orations. 2 Vls. Ed. by William H. Race. Cambridge (Mass.)/London 2023; Vol. 1, pp. 94-97]

(1) Diogenes Laërtios X 139 (in Abwandlung: τὸ ἀθάνατον statt τὸ μακάριον καὶ ἄφθαρτον)

Hier setzt Maximos genau das als selbstverständlich voraus, was Epikur bestreitet: daß man menschliche Verhältnisse analog auf die Götter übertragen könne.