one whose name
was Sound (Cletha,)--a very common substitute nowadays!

[41] The Persian creed, derived from Zoroaster, resembled the most to
that of Christianity. It inculcated the resurrection of the dead, the
universal triumph of Ormuzd, the Principle of Light--the destruction
of the reign of Ahrimanes, the Evil Principle.

[42] Wherever Egyptian, or indeed Grecian colonies migrated, nothing
was more natural than that, where they found a coincidence of scene,
they should establish a coincidence of name. In Epirus were also the
Acheron and Cocytus; and Campania contains the whole topography of the
Virgilian Hades.

[43] See sect. xxi., p. 77.

[44] Fire was everywhere in the East a sacred symbol--though it
cannot be implicitly believed that the Vulcan or Hephaistus of the
Greeks has his prototype or original in the Egyptian Phta or Phtas.
The Persian philosophy made fire a symbol of the Divine intelligence--
the Persian credulity, like the Grecian, converted the symbol into the
god (Max. Tyr., Dissert. 38; Herod., lib. 3, c. 16). The Jews
themselves connected the element with their true Deity. It is in fire
that Jehovah reveals himself. A sacred flame was burnt unceasingly in
the temples of Israel, and grave the punishment attached to the
neglect which suffered its extinction.--(Maimonides, Tract. vi.)

[45] The Anaglyph expressed the secret writings of the Egyptians,
known only to the priests. The hieroglyph was known generally to the
educated.

[46] In Gaul, Cesar finds some tribes more civilized than the rest,
cultivating the science of sacrifice, and possessed of the dark
philosophy of superstitious mysteries; but in certain other and more
uncivilized tribes only the elements and the heavenly luminaries (quos
cernunt et quorum opibus aperte juvantur) were worshipped, and the
lore of sacrifice was unstudied. With the Pelasgi as with the Gauls,
I believe that such distinctions might have been found simultaneously
in different tribes.

[47] The arrival of Ceres in Attica is referred to the time of
Pandion by Apollodorus.

[48] When Lobeck desires to fix the date of this religious union at
so recent an epoch as the time of Solon, in consequence of a solitary
passage in Herodotus, in which Solon, conversing with Croesus, speaks
of hostilities between the Athenians and Eleusinians, he seems to me
to fail in sufficient ground for the assumption. The rite might have
been instituted in consequen