fire of passions, whose movement and fleeting splendour entrance the vulgar. Vying with each other they had brought forth a mass of theological systems, had multiplied the allegorical fables concerning the universe, and had drowned, as it were, the unity of the Divinity in the vain and minute distinction of its infinite faculties; and as each composed in his own dialect and in pursuance of his own caprice, each devised unceasingly new names for the same beings, according as they believed they caught a glimpse of a certain new virtue in these beings that another had not expressed, it came to pass that not only were the gods multiplied by the distinction of their faculties, but still more by the diversity of names employed in expressing them. Very soon there was not a city nor a town in Greece, that did not have, or at least believed that it had, its own particular god. If one had carefully examined this prodigious number of divinities, one would have clearly seen that they could be reduced, by elimination, to a small number and would finally end by being mingled in a sole Universal Being; but that was very difficult for people, flattered, moreover, by a system which compared the condition of the gods with theirs, and offered them thus, protectors and patrons so much the more accessible as they were less occupied and less powerful.[1] Vainly, therefore, the Egyptian colony established at Athens presented to the adoration of this people imbued with the prejudice of polytheism, the sovereign of the gods under the title of the Most-High[2]; the veneration of this people was turned wholly towards Minerva, who became its patron under the name of Athena,[3] as Juno was that of Argos,[4] Ceres, that of Eleusis, Phigalia, Methydrium,[5] etc.
Orpheus, instructed as was Moses, in the sanctuaries of Egypt, had the same ideas as the legislator of the Hebrews
