eager explanations of philosophy. Often, in the superstition of one
age, lies the germe that ripens into the inquiry of the next.

XIII. Pass we now to some examination of the general articles of
faith among the Greeks; their sacrifices and rites of worship.

In all the more celebrated nations of the ancient world, we find
established those twin elements of belief by which religion harmonizes
and directs the social relations of life, viz., a faith in a future
state, and in the providence of superior powers, who, surveying as
judges the affairs of earth, punish the wicked and reward the good
[41]. It has been plausibly conjectured that the fables of Elysium,
the slow Cocytus, and the gloomy Hades, were either invented or
allegorized from the names of Egyptian places. Diodorus assures us
that by the vast catacombs of Egypt, the dismal mansions of the dead--
were the temple and stream, both called Cocytus, the foul canal of
Acheron, and the Elysian plains [42]; and, according to the same
equivocal authority, the body of the dead was wafted across the
waters by a pilot, termed Charon in the Egyptian tongue. But,
previous to the embarcation, appointed judges on the margin of the
Acheron listened to whatever accusations were preferred by the living
against the deceased, and if convinced of his misdeeds, deprived him
of the rites of sepulture. Hence it was supposed that Orpheus
transplanted into Greece the fable of the infernal regions. But there
is good reason to look on this tale with distrust, and to believe that
the doctrine of a future state was known to the Greeks without any
tuition from Egypt;--while it is certain that the main moral of the
Egyptian ceremony, viz., the judgment of the dead, was not familiar to
the early doctrine of the Greeks. They did not believe that the good
were rewarded and the bad punished in that dreary future, which they