hus_, and the _Disa and Frey_ of
Scandinavia,--in connection with most, if not all, of whom there existed
festivals corresponding, in respect of their meaning and use, with the
Grecian Eleusinia.

Moreover, the various divinities of any one mythology--for example, the
Greek--were at first only representatives of partial attributes or
incidental functions of these Two Presences. Thus, Jove was the power of
the heavens, which, of course, centred in the sun; Apollo is admitted
to have been only another name for the sun; AEsculapius represents his
healing virtues; Hercules his saving strength; and Prometheus, who gave
fire to men, as Vulcan, the god of fire, was probably connected with
Eastern fire-worship, and so in the end with the worship of the sun.
Some of the goddesses come under the same category,--such as Juno,
sister and wife of Jove, who shared with him his aerial dynasty; as also
Diana, who was only the reflection of Apollo,[d] as the moon of the sun,
carrying his power on into the night, and exercising among women the
functions which he exercised among men. The representatives of our Lady,
on the other hand, are such as the ancient Rhea,--Latona, with her dark
and starry veil,--Tethys, the world-nurse,--and the Artemis of the East,
or Syrian Mother; to say nothing of Oreads, Dryads, and Nereids, that
without number peopled the mountains, the forests, and the sea.

[Footnote d: This connection of Diana with Apollo has led some to the
hasty inference, that the sun and moon--not the sun and earth--were the
primitive centres of mythological symbolism. But it is plain that the
sun and moon, as _active _forces referable to a single centre, stood
over against the earth as _passive._]

The confusion of ancient mythology did not so much regard its subjective
elements as its external development, and even here is easily accounted
for by the mingling of tribes and nations, hitherto isolated in their
growth,--but who, as they came together, in their mutual recognition of
a common faith under different names and rites, must inevitably have
introduced disorder into the external symbolism. But even out of this
confusion we shall find the whole Pantheon organized about two
central shrines,--those of the _Mater Dolorosa_ and the _Dominus
Salvator_,--which are represented also in Christendom, though detached
from natural symbols, in the connection of Christianity with the worship
of the Virgin.

The Eleusinia, collecting toge