If therefore the most approved of the philosophers did not think meet to pass over or disesteem any significant symbol of the Divinity which they observed even in things that had neither soul nor body, I believe they regarded yet more those properties of government and conduct which they saw in such natures as had sense, and were endued with soul, with passion, and with moral temper. We are not therefore to content ourselves with worshipping these things, but we must worship God through them, — as being the more clear mirrors of him, and produced by Nature, — so as ever worthily to conceive of them as the instruments or artifices of that God which orders all things. And it is reasonable to believe that no inanimate being can be more excellent than an animate one, nor an insensible than a sensible; no, though one should heap together all the gold and emeralds in the universe. For the property of the Divinity consists not in fine colors, shapes, and slicknesses; but, on the contrary, those natures are of a rank below the very dead, that neither did nor ever can partake of life. But now that Nature which hath life and sees, and which hath the source of her motion from her own self, as also the knowledge of things proper and alien to her, hath certainly derived an efflux and a portion of that prudence which (as Heraclitus speaks) considers how the whole universe is governed. Therefore the Deity is no worse represented in these animals, than in the workmanships of copper and stone, which suffer corruptions and decays as well as they, and are besides naturally void of sense and perception. This then is what I esteem the best account that is given of their adoration of animals.

As to the sacred vestments, that of Isis is party-colored and of different hues; for her power is about matter, which becomes every thing and receives every thing, as light and darkness, day and night, fire and water, life and death, beginning and ending. But that of Osiris has no shade, no variety of colors, but one only simple one, resembling light. For the first principle is untempered, and that which is first and of an intelligible nature is unmixed; which is the reason why, after they have once made use of this garment, they lay it up and keep it close, invisible and not to be touched. But those of Isis are used often. For sensible things, when they are of daily use and familiar to us, afford us many opportunities to display them and to see them in their various mutations; but the apprehension of what is intelligible, sincere, and holy, darting through the soul like a flash of lightning, attends but to some one single glance or glimpse of its object. For which reason both Plato and Aristotle call this part of philosophy by the name of the epoptic or mysterious part, intimating that those who by help of reason have got beyond these fanciful, mixed, and various things mount up to that first, simple, and immaterial being; and when they have certainly reached the pure truth about it, they believe they have at last attained to complete philosophy.

And that which the present priests do darkly hint out and insinuate to us, though with much obscurity, great shyness, and precaution, — that this God is the governor and prince of those that are dead, and that he is no other than he who is called by the Greeks Hades and Pluto, — being not taken in its true sense, disturbs the minds of the greater part, while they suspect that the truly holy and good God Osiris lives within and beneath the earth, where the bodies of those who are supposed to have an end lie hid and buried. But he himself is at the remotest distance from the earth imaginable, being unstained and unpolluted, and clean from every substance that is liable to corruption and death. But men’s souls encompassed here with bodies and passions, have no communication with God, except what they can reach to in conception only, by means of philosophy, as by a kind of an obscure dream. But when they are loosed from the body, and removed into the unseen, invisible, impassible, and pure region, this God is then their leader and king; they there as it were hanging on him wholly, and beholding without weariness and passionately affecting that beauty which cannot be expressed or uttered by men. This the Goddess Isis is always caressing, affecting, and enjoying, according to the old tales, and by that means she fills this lower world with all those goodly and excellent things which partake of generation.

This then is that account of these things which best suits the nature of the Gods. And if I now must, according to my promise, say something concerning those things they daily offer by way of incense, you are in the first place to understand this, that these people make the greatest account imaginable of all endeavors that relate to health; and more especially in their sacrifices, purgations, and diets, health is no less respected than devotion. For they think it would be an unseemly thing to wait upon that nature that is pure and every way unblemished and untouched, with crazy and diseased minds or bodies. Whereas, therefore, the air that we most use and live in hath not always the same disposition and temperament, but in the night-time grows condense, compresses the body, and contracts the mind into a kind of melancholy and thoughtful habit, it becoming then as it were foggy and dozed, they therefore, as soon as they are up in the morning, burn rosin about them, refreshing and clearing the air by its scattered particles, and fanning up the native spirit of the body, which is now grown languid and dull; this sort of scent having something in it that is very impetuous and striking. And perceiving again at noon-time that the sun hath drawn up by violence a copious and gross exhalation out of the earth, they by censing mix myrrh also with the air; for heat dissolves and dissipates that puddled and slimy vapor which at that time gathers together in the ambient air. And physicians are also found to help pestilential diseases by making great blazes to rarefy the air; but it would be much better rarefied, if they would burn sweet-scented woods, such as cypress, juniper, and pine. And therefore Acron the physician is said to have gained a mighty reputation at Athens, in the time of the great plague, by ordering people to make fires near to the sick; for not a few were benefited by it. Aristotle likewise saith that the odoriferous exhalations of perfumes, flowers, and sweet meadows are no less conducing to health than to pleasure; for that their warmth and delicacy of motion gently relax the brain, which is of its own nature cold and clammy. And if it be true that the Egyptians in their language call myrrh bal, and that the most proper signification of that word is scattering away idle talk, this also adds some testimony to our account of the reason why they burn it.

Moreover, that they call Kyphi is a kind of a composition made up of sixteen ingredients, that is, of honey, wine, raisins, cyperus, rosin, myrrh, aspalathus, seseli, mastich, bitumen, nightshade, and dock; to which they add the berries of both the junipers (the one whereof they call the greater, and the other the lesser sort), as also calamus and cardamom. Neither do they put them together slightly or at a random rate; but the sacred books are read to the perfumers all the while they are compounding them. As for the number of the ingredients (sixteen), — although it may appear important, being the square of a square, and making the only square surface which has a periphery equal to its area, — yet I must needs say that this contributes but very little here. But it is the contained species (most of which are of aromatic properties) that send up a sweet fume and an agreeable exhalation, by which the air is changed; and the body, being moved by the breath, sinks into a calm and gentle sleep, and retains a temperament conducive to sleep; and without the disorders of drunkenness, as it were, it loosens and unties, like a sort of knots, the doziness and intenseness of the thoughts by day-time; and the fantastic part and that which is receptive of dreams it wipes like a mirror and renders clearer, with no less efficacy than those strokes of the harp which the Pythagoreans made use of before they went to sleep, to charm and allay the distempered and irrational part of the soul. For we find that strong scents many times call back the failing sense, but sometimes dull and obstruct it, their wasted parts diffusing themselves by their great fineness and subtilty through the whole body; like as some physicians tell us that sleep is produced when the fumes of meat, by creeping gently about the inwards, and as it were groping every part, cause a certain soft titillation.

They also use this Kyphi both for a drink and for a medicinal potion; for when drunk it is found to cleanse the inwards, it being a loosener of the belly. Besides all this, rosin is the creature of the sun, and they gather myrrh as the trees weep it out by moonlight; but now of those ingredients that make up Kyphi, there are some that delight more in the night, as those whose nature it is to be nourished by cool blasts, shades, dews, and humidities. For the light of day is one thing and simple; and Pindar saith, the sun is then seen Through solitary air.Pindar, I. 10. But the air of night is a kind of composition; for it is made up of many lights and powers, which, like so many several seeds, flow down from every star into one place. They therefore very pertinently cense the former things by daytime, as being simples and deriving their original from the sun; and the latter at the entrance of the night, they being mixed and of many and different qualities.