tency of calling her the moon when in many
countries the moon is masculine. He is quite positive that if Isis is
the moon, Ceres, Proserpine, Venus, and all the other female gods were
the same, which in view of the facts everywhere at hand cannot be true.
It is true, however, that "the planet called the moon was dedicated to
her in judicial astrology, the same as a planet was dedicated to Venus
or Mars. But Venus and Mars were not these planets themselves, though
these planets were sacred to them."(33) Higgins then calls attention to
her temple at Sais in Egypt, and to the inscription which declares that
"she comprehends all that is and was and is to be," that she is "parent
of the sun," and he justly concludes that Isis can not be the moon.

33) Anacalypsis, book vi., ch. ii.

Apuleius makes Isis say:

"I am the parent of all things, the sovereign of the elements, the
primary progeny of time, the most exalted of the deities, the first
of the heavenly gods and goddesses, whose single deity the whole world
venerates in many forms, with various rites and various names. The
Egyptians worship me with proper ceremonies and call me by my true name,
Queen Isis."

Isis, we are told, is called Myrionymus, or goddess with 10,000 names.
She is the Persian Mithra, which is the same as Buddha, Minerva, Venus,
and all the rest.

Faber admits that the female principle was formerly regarded as the Soul
of the World. He says:

"Isis was the same as Neith or Minerva; hence the inscription at Sais
was likewise applied to that goddess. Athenagoras informs us that
Neith or the Athene of the Greeks was supposed to be Wisdom passing and
diffusing itself through all things. Hence it is manifest that she was
thought to be the Soul of the World; for such is precisely the character
sustained by that mythological personage."(34)

34) Pagan Idolatry, book i., p. 170.

The same writer says further:

"Ovid gives a similar character to Venus. He represents her as
moderating the whole world; as giving laws to Heaven, Earth, and Ocean,
as the common parent both of gods and men, and as the productive
cause both of corn and trees. She is celebrated in the same manner by
Lucretius, who ascribes to her that identical attribute of universality
which the Hindoos give to their Goddess Isi or Devi."(35)

35) Ibid.

It seems to be the general belief of all writers whose object is
to disclose rather than conceal the ancien