The common people were never likely to push their researches so far, or derive from reasoning their systems of religion; when philologers and mythologists, we see, scarcely ever discovered so much penetration. And even the philosophers, who discoursed of such topics, readily assented to the grossest theory, and admitted the joint origin of gods and men from night and chaos; from fire, water, air, or whatever they established to be the ruling element.

Nor was it only on their first origin, that the gods were supposed dependent on the powers of natureThroughout the whole period of their existence they were subjected to the dominion of fate or destiny. Think of the force of necessity, says AGRIPPA to the ROMAN people, that force, to which even the gods must submit *. And the Younger PLINY †, agreeable to this way thinking, tell us, that amidst the darkness, horror, and confusion, which ensued upon the first eruption of VESUVIUS, several concluded that all nature was going to wreck, and that gods and men were perishing in onę common ruin.

of

It is great complaisance, indeed, if we dignify with the name of religion such an imperfect system of theology, and put it on a level with later systems, which are founded on principles more just and more sublime. For my part, I can scarcely allow the principles even of MARCUS AURELIUS, PLUTARCH, and some other Stoics and Academics, though much more refined than the pagan superstition, to be worthy of the honourable appellation of theism. For if the mythology of the heathens resemble the ancient EUROPEAN system of spiritual beings, excluding God and angels, and leaving only fairies and

DIONYS. HALIC. lib. vi.

+ Epist. lib. vi.

sprights; the creed of these philosophers may justly be said to exclude a Deity, and to leave only angels and fairies.

SECT. V. Various Forms of Polytheism: Allegory, Hero-Worship.

BUT it is chiefly our present business to consider the gross polytheism of the vulgar, and to trace all its various appearances, in the principles of human nature, whence they are derived.

Whoever learns by argument, the existence of invisible intelligent power, must reason from the admirable contrivance of natural objects, and must suppose the world to be the workmanship of that Divine Being, the original cause of all things. But the vulgar polytheist, so far from admitting that idea, deifies every part of the universe, and conceives all the conspicuous productions of nature, to be themselves so many real divinities. The sun, moon, and stars, are all gods according to his system: Fountains are inhabited by nymphs, and trees by hamadryades: Even monkies, dogs, cats, and other ani mals often become sacred in his eyes, and strike him with a religious veneration. And thus, however strong mens propensity to believe invisible, intelligent power in nature, their propensity is equally strong to rest their attention on sensible, visible objects; and in order to reconcile these opposite inclinations, they are led to unite the invisible power with some visible object.

The distribution also of distinct provinces to the seve ral deities is apt to cause some allegory, both physical and moral, to enter into the vulgar systems of polytheism. The god of war will naturally be represented as furious, cruel, and impetuous: The god of poetry as elegant,

polite, and amiable: The god of merchandize, especial. ly in early times, as thievish and deceitful. The allegories, supposed in HOMER and other mythologists, I allow, have often been so strained, that men of sense are apt entirely to reject them, and to consider them as the production merely of the fancy and conceit of critics and commentators. But that allegory really has place in the heathen mythology is undeniable even on the least reflection. CUPID the son of VENUS; the MUSES the daughters of memory; PROMETHEUS the wise brother, and EPIMETHEUS the foolish; HYGIEIA, or the goddess of health, descended from ESCULAPIUS, or the god of physic: Who sees not, in these, and in many other instances, the plain traces of allegory? When a god is supposed to preside over any passion, event, or system of actions, it is almost unavoidable to give him a genealogy, attributes, and adventures, suitable to his supposed powers and influence and to carry on that similitude and com parison, which is naturally so agreeable to the mind of

man.

Allegories, indeed, entirely perfect, we ought not to expect as the productions of ignorance and superstition; there being no work of genius that requires a nicer hand, or has been more rarely executed with success. That Fear and Terror are the sons of MARS is just; but why by VENUS*? That Harmony is the daughter of Venus is regular; but why by MARS+? That Sleep is the bro ther of Death is suitable; but why describe him as enamoured of one of the Graces? And since the ancient mythologists fall into mistakes so gross and palpable, we have no reason surely to expect such refined and long

HESIOD. Theog. l. 935.

† Id. ibid. & PLUT. in vita PELOP.

ILIAD, xiv. 267.

spun allegories, as some have endeavoured to deduce from their fictions.

LUCRETIUS was plainly seduced by the strong appearance of allegory, which is observable in the pagan fictions. He first addresses himself to VENUS, as to that generating power, which animates, renews, and beautifies the universe: But is soon betrayed by the mythology into incoherencies, while he prays to that allegorical personage to appease the furies of her lover MARS: An idea not drawn from allegory, but from the popular rẻligion, and which LUCRETIUS, as an EPICUREAN, could not consistently admit of.

The deities of the vulgar are so little superior to human creatures, that, where men are affected with strong sentiments of veneration or gratitude for any hero or public benefactor, nothing can be more natural than to convert him into a god, and fill the heavens, after this manner, with continual recruits from among mankind. Most of the divinities of the ancient world are supposed to have once been men, and to have been beholden for their apotheosis to the admiration and affection of the people. The real history of their adventure's, corrupted by tradition, and elevated by the marvellous, became a plentiful source of fable; especially in passing through the hands of poets, allegorists, and priests, who successívely improved upon the wonder and astonishment of the ignorant multitude.

Painters too and sculptors came in for their share of profit in the sacred mysteries; and furnishing men with sensible representations of their divinities, whom they clothed in human figures, gave great increase to the public devotion, and determined its object. It was probably for want of these arts in rude and barbarous ages, that men deified plants, animals, and even brute, unqr

ganized matter; and rather than be without a sensible object of worship, affixed divinity to such ungainly forms. Could any statuary of SYRIA, in early times, have formed a just figure of APOLLO, the conic stone, HELIOGABALUS, had never become the object of such profound adoration, and been received as a representation of the solar deity*.

STILPO was banished by the council of AREOPAGUS, for affirming that the MINERVA in the citadel was no divinity; but the workmanship of PHIDIAS, the sculptort. What degree of reason must we expect in the religious belief of the vulgar in other nations; when ATHENIANS and AREOPAGITES could entertain such gross conceptions?

These, then, are the general principles of polytheism, founded in human nature, and little or nothing dependent on caprice and accident. As the causes, which bestow happiness or misery, are, in general, very little known and very uncertain, our anxious concern endeavours to attain a determinate idea of them; and finds no better expedient than to represent them as intelligent voluntary agents, like ourselves; only somewhat superior in power and wisdom. The limited influence of these agents, and their great proximity to human weakness, introduce the various distribution and division of their authority; and thereby give rise to allegory. The same principles naturally deify mortals, superior in power, courage, or understanding, and produce hero-worship; together with fabulous history and mythological tra

HERODIAN, lib. v. JUPITER AMMON is represented by CURTIUS as a deity of the same kind, lib. iv. cap. 7. The ARABIANS and PERSINUNTIANS adored also shapeless unformed stones as their deity. ARNOB. lib. vi. So much did their folly exceed that of the EGYPTIANS. t DIOD. LAERT. lib. ii.