Catechized," Sect. 1; "On Funerals," Sect. 2.

     [22][Greek quote]
['How from one seed spring gods and mortal men.'] Hesiod, <Works and
Days>, Line 108.

     [23]Hesiod, , Line 570.

     [24]<Metamorphoses>, Bk. I, Line 32.

     [25]<Library of History>, Bk. I, Ch. 6-7.

     [26]Ibid., Bk. III, Ch. 20.

     [27]The same author, who can thus account for the origin of the
world without a Deity, esteems it impious to explain from physical
causes, the common accidents of life, earthquakes, inundations, and
tempests: and devoutly ascribes these to the anger of J/UPITER\ or
N/EPTUNE\. A plain proof, whence he derived his ideas of religion.
Diodorus Siculus, <Library of History>, Bk. XV, Ch. 48.

     [28]It will be easy to give a reason, why T/HALES\,
A/NAXIMANDER\, and those early philosophers, who really were
atheists, might be very orthodox in the pagan creed; and why
A/NAXAGORAS\ and S/OCRATES\, though real theists, must naturally, in
ancient times, be esteemed impious. The blind, unguided powers of
nature, if they could produce men, might also produce such beings as
J/UPITER\ and N/EPTUNE\, who being the most powerful, intelligent
existences in the world, would be proper objects of worship. But
where a supreme intelligence, the first cause of all, is admitted,
these capricious beings, if they exist at all, must appear very
subordinate and dependent, and consequently be excluded from the
rank of deities. P/LATO\ (, Bk. X, 886) assigns this reason
for the imputation thrown on A/NAXAGORAS\, namely his denying the
divinity of the stars, planets, and other created objects.

     [29]<Against the Physicists>, Bk. II, Sect. 18-19.

     [30]Dionysius of Halicarnassus, <Roman Antiquities>, Bk. VI,
Ch. 54.

     [31]Pliny, , Bk. VI, Letter 20, Sect. 14-15.

     [32]Hesiod, , Line 933 ff.

     [33]Ibid. Plutarch, , "Pelopidas," Ch. 19.

     [34]Homer, , Bk. XIV, Line 264 ff.

     [35]Herodian, <History of the Empire>, Bk. V, Ch. 3, Sect. 3-5.
J/UPITER\ A/MMON\ is represented by C/URTIUS\ as a deity of the same
kind (<History of Alexander>, Bk. IV, Ch. 7, Sect. 23). The
A/RABIANS\ and P/ERSINUNTIANS\ adored also shapeless unformed stones
as their deity (Arnobius, <Seven Books Against the Heathen>, Bk.
VI., Ch. 11). So much did their folly exceed that of the
E/GYPTIANS\.

     [36]Diogenes Laertius, <Lives of Eminent Philosophers>, Bk. II,
Ch. 11, "Stilpo," Sect. 116.

     [37]See C/AESAR\ of the religion of the G/AULS\, <The Gallic
War>, Bk. VI, Sect. 17.

     [38], Ch. 40.

     [39][This sentence is as it originally appeared in Hume's <Five
Dissertations> which was printed but never distributed because of
political pressures. For prudential reasons Hume rephrased this
sentence which, in the first three distributed editions, reads,
"Thus, notwithstanding the sublime ideas suggested by  and
the inspired writers, many vulgar  seem still to have
conceived the supreme Being as a mere topical deity or national
protector." In the six succeeding editions of the Natural History
the sentence appears again changed: "Thus, the God of A/BRAHAM\,
I/SAAC\, and J/ACOB\, became the supreme deity of J/EHOVAH\ of the
J/EWS\."]

     [40]Compte Henri de Boulainvilliers, <Abrege* Chronologique de
l'histore de France>, 499.

     [41][The preceding portion of this sentence (beginning with
"sometimes degraded...") is as it originally appeared in <Five
Dissertations>. All nine distributed editions of the <Natural
History> read in its place, "sometimes degraded him nearly to a
level with human creatures in his powers and faculties."]

     [42]Thomas Hyde, <Historia religionis veterum Persarum.>

     [43]Called the Scapulaire.

     [44]Herodotus, , Bk. IV, Ch. 95, 96.

     [45]Ibid., Ch. 94.

     [46][The word "from" appears here in the first seven editions
of the <Natural History>.]

     [47]V/ERRIUS\ F/LACCUS\, cited by P/LINY\ (<Natural History>,
Bk. XXVIII, Ch. 4, Sect. 18-19), affirmed, that it was usual for the
R/OMANS\, before they laid siege to any town, to invocate the