of harmony with the barbarism of the early Greeks, were accorded to her at the commencement of her worship. But the remotest traditions (such as her contest with Neptune for the possession of the soil), if we take the more simple interpretation, seem to prove her to have been originally an agricultural deity, the creation of which would have been natural enough to the agricultural Pelasgi;—while her supposed invention of some of the simplest and most elementary arts are sufficiently congenial to the notions of an unpolished and infant era of society. Nor at a long subsequent period is there much resemblance between the formal and elderly goddess of Daedalian sculpture and the glorious and august Glaucopis of Homer—the maiden of celestial beauty as of unrivalled wisdom. I grant that the variety of her attributes renders it more than probable that Athene was greatly indebted, perhaps to the “Divine Intelligence,” personified in the Egyptian Naith—perhaps also, as Herodotus asserts, to the warlike deity of Libya—nor less, it may be, to the Onca of the Phoenicians 29, from whom in learning certain of the arts, the Greeks might simultaneously learn the name and worship of the Phoenician deity, presiding over such inventions. Still an aboriginal deity was probably the nucleus, round which gradually gathered various and motley attributes. And certain it is, that as soon as the whole creation rose into distinct life, the stately and virgin goddess towers, aloof and alone, the most national, the most majestic of the Grecian deities—rising above all comparison with those who may have assisted to decorate and robe her, embodying in a single form the very genius, multiform, yet individual as it was, of the Grecian people—and becoming among all the deities of the heathen heaven what the Athens she protected became upon the earth.
XI. It may be said of the Greeks, that there never was a people who so completely nationalized all that they borrowed from a foreign source. And whatever, whether in a remoter or more recent age, it might have appropriated from the creed of Isis and Osiris, one cause alone would have sufficed to efface from the Grecian the peculiar character of the Egyptian mythology.
The religion of Egypt, as a science, was symbolical—it denoted elementary principles of philosophy; its gods were enigmas. It has been asserted (on very insufficient data) that in the earliest ages of the world, one god, of whom the sun was either the emblem or the actual object of worship, was adored universally throughout the East, and that polytheism was created by personifying the properties and attributes of the single deity: “there being one God,” says Aristotle, finely, “called by many names, from the various effects which his various power produces.” 30 But I am far from believing that a symbolical religion is ever the earliest author of polytheism; for a symbolical religion belongs to a later period of civilization, when some men are set apart in indolence to cultivate their imagination, in order to beguile or to instruct the reason of the rest. Priests are the first philosophers—a symbolical religion the first philosophy. But faith precedes philosophy. I doubt not, therefore, that polytheism existed in the East before that age when the priests of Chaldea and of Egypt invested it with a sublimer character by summoning to the aid of invention a wild and speculative wisdom—by representing under corporeal tokens the revolutions of the earth, the seasons, and the stars, and creating new (or more probably adapting old and sensual) superstitions, as the grosser and more external types of a philosophical creed 31. But a symbolical worship—the creation of a separate and established order of priests—never is, and never can be, the religion professed, loved, and guarded by a people. The multitude demand something positive and real for their belief—they cannot worship a delusion—their reverence would be benumbed on the instant if they could be made to comprehend that the god to whom they sacrificed was no actual power able to effect evil and good, but the type of a particular season of the year, or an unwholesome principle in the air. Hence, in the Egyptian religion, there was one creed for the vulgar and another for the priests. Again, to invent and to perpetuate a symbolical religion (which is, in fact, an hereditary school of metaphysics) requires men set apart for the purpose, whose leisure tempts them to invention, whose interest prompts them to imposture. A symbolical religion is a proof of a certain refinement in civilization—the refinement of sages in the midst of a subservient people; and it absorbs to itself those meditative and imaginative minds which, did it not exist, would be devoted to philosophy. Now, even allowing full belief to the legends which bring the Egyptian colonists into Greece, it is probable that few among them were acquainted with the secrets of the symbolical mythology they introduced. Nor, if they were so, is it likely that they would have communicated to a strange and a barbarous population the profound and latent mysteries shrouded from the great majority of Egyptians themselves. Thus, whatever the Egyptian colonizers might have imported of a typical religion, the abstruser meaning would become, either at once or gradually, lost. Nor can we—until the recent age of sophists and refiners—clearly ascertain any period in which did not exist the indelible distinction between the Grecian and Egyptian mythology: viz.—that the first was actual, real, corporeal, household; the second vague, shadowy, and symbolical. This might not have been the case had there been established in the Grecian, as in the Egyptian cities, distinct and separate colleges of priests, having in their own hands the sole care of the religion, and forming a privileged and exclusive body of the state. But among the Greeks (and this should be constantly borne in mind) there never was, at any known historical period, a distinct caste of priests 32. We may perceive, indeed, that the early colonizers commenced with approaches to that principle, but it was not prosecuted farther. There were sacred families in Athens from which certain priesthoods were to be filled— but even these personages were not otherwise distinguished; they performed all the usual offices of a citizen, and were not united together by any exclusiveness of privilege or spirit of party. Among the Egyptian adventurers there were probably none fitted by previous education for the sacred office; and the chief who had obtained the dominion might entertain no irresistible affection for a caste which in his own land he had seen dictating to the monarch and interfering with the government. 33
Thus, among the early Greeks, we find the chiefs themselves were contented to offer the sacrifice and utter the prayer; and though there were indeed appointed and special priests, they held no imperious or commanding authority. The Areopagus at Athens had the care of religion, but the Areopagites were not priests. This absence of a priestly caste had considerable effect upon the flexile and familiar nature of the Grecian creed, because there were none professionally interested in guarding the purity of the religion, in preserving to what it had borrowed, symbolical allusions, and in forbidding the admixture of new gods and heterogeneous creeds. The more popular a religion, the more it seeks corporeal representations, and avoids the dim and frigid shadows of a metaphysical belief. 34
The romantic fables connected with the Grecian mythology were, some home-sprung, some relating to native heroes, and incorporating native legends, but they were also, in great measure, literal interpretations of symbolical types and of metaphorical expressions, or erroneous perversions of words in other tongues. The craving desire to account for natural phenomena, common to mankind—the wish to appropriate to native heroes the wild tales of mariners and strangers natural to a vain and a curious people—the additions which every legend would receive in its progress from tribe to tribe—and the constant embellishments the most homely inventions would obtain from the competition of rival poets, rapidly served to swell and enrich these primary treasures of Grecian lore—to deduce a history from an allegory—to establish a creed in a romance. Thus the early mythology of Greece is to be properly considered in its simple and outward interpretations. The Greeks, as yet in their social infancy, regarded the legends of their faith as a child reads a fairy tale, credulous of all that is supernatural in the agency—unconscious of all that may be philosophical in the moral.
It is true, indeed, that dim associations of a religion, sabaean and elementary, such as that of the Pelasgi (but not therefore foreign and philosophical), with a religion physical and popular, are, here and there, to be faintly traced among the eldest of the Grecian authors. We may see that in Jupiter they represented the ether, and in Apollo, and sometimes even in Hercules, the sun. But these authors, while, perhaps unconsciously, they hinted at the symbolical, fixed, by the vitality and nature of their descriptions, the actual images of the gods and,