6] The connexion of Ceres with Isis was a subsequent innovation.

[27] Orcos was the personification of an oath, or the sanctity of an
oath.

[28] Naith in the Doric dialect.

[29] If Onca, or Onga, was the name of the Phoenician goddess!--In
the "Seven against Thebes," the chorus invoke Minerva under the name
of Onca--and there can be no doubt that the Grecian Minerva is
sometimes called Onca; but it is not clear to me that the Phoenicians
had a deity of that name--nor can I agree with those who insist upon
reading Onca for Siga in Pausanias (lib. ix., chap. 12), where he says
Siga was the name of the Phoenician Minerva. The Phoenicians
evidently had a deity correspondent with the Greek Minerva; but that
it was named Onca, or Onga, is by no means satisfactorily proved; and
the Scholiast, on Pindar, derives the epithet as applies to Minerva
from a Boeotian village.

[30] De Mundo, c. 7.

[31] The Egyptians supposed three principles: 1st. One benevolent and
universal Spirit. 2d. Matter coeval with eternity. 3d. Nature
opposing the good of the universal Spirit. We find these principles
in a variety of shapes typified through their deities. Besides their
types of nature, as the Egyptians adopted hero gods, typical fables
were invented to conceal their humanity, to excuse their errors, or to
dignify their achievements.

[32] See Heeren's Political History of Greece, in which this point is
luminously argued.

[33] Besides, it is not the character of emigrants from a people
accustomed to castes, to propagate those castes superior to then own,
of which they have exported no representatives. Suppose none of that
privileged and noble order, called the priests, to have accompanied
the Egyptian migrators, those migrators would never have dreamed of
instituting that order in their new settlement any more than a colony
of the warrior caste in India would establish out of their own order a
spurious and fictitious caste of Bramins.

[34] When, in a later age, Karmath, the impostor of the East, sough
to undermine Mahometanism, his most successful policy was in declaring
its commands to be allegories.

[35] Herodotus (b. ii, c. 53) observes, that it is to Hesiod and
Homer the Greeks owe their theogony; that they gave the gods their
titles, fixed their ranks, and described their shapes. And although
this cannot be believed literally, in some respects it may
metaphorically. Doubtless the poets took their desc