most probable in itself, and the most conformable to the habits of the
Greeks, as to those of all early nations.

Certain it is that for a long time the celebration of the Eleusinian
ceremonies was confined to these two neighbouring states, until, as
various causes contributed to unite the whole of Greece in a common
religion and a common name, admission was granted all Greeks of all
ranks, male and female,--provided they had committed no inexpiable
offence, performed the previous ceremonies required, and were
introduced by an Athenian citizen.

With the growing flame and splendour of Athens, this institution rose
into celebrity and magnificence, until it appears to have become the
most impressive spectacle of the heathen world. It is evident that a
people so imitative would reject no innovations or additions that
could increase the interest or the solemnity of exhibition; and still
less such as might come (through whatsoever channel) from that antique
and imposing Egypt, which excited so much of their veneration and
wonder. Nor do I think it possible to account for the great
similarity attested by Herodotus and others, between the mysteries of
Isis and those of Ceres, as well as for the resemblance in less
celebrated ceremonies between the rites of Egypt and of Greece,
without granting at once, that mediately, or even immediately, the
superstitious of the former exercised great influence upon, and
imparted many features to, those of the latter. But the age in which
this religious communication principally commenced has been a matter
of graver dispute than the question merits. A few solitary and
scattered travellers and strangers may probably have given rise to it
at a very remote period; but, upon the whole, it appears to me that,
with certain modifications, we must agree with Lobeck, and the more