liii.
[25] That all the Pelasgi--scattered throughout Greece, divided among themselves--frequently at war with each other, and certainly in no habits of peaceful communication--each tribe of different modes of life, and different degrees of civilization, should have concurred in giving no names to their gods, and then have equally concurred in receiving names from Egypt, is an assertion so preposterous, that it carries with it its own contradiction.

Many of the mistakes relative to the Pelasgi appear to have arisen from supposing the common name implied a common and united tribe, and not a vast and dispersed people, subdivided into innumerable families, and diversified by innumerable influences.
[26] The connexion of Ceres with Isis was a subsequent innovation.
[27] Orcos was the personification of an oath, or the sanctity of an oath.
[28] Naith in the Doric dialect.
[29] If Onca, or Onga, was the name of the Phoenician goddess!--In the "Seven against Thebes," the chorus invoke Minerva under the name of Onca--and there can be no doubt that the Grecian Minerva is sometimes called Onca; but it is not clear to me that the Phoenicians had a deity of that name--nor can I agree with those who insist upon reading Onca for Siga in Pausanias (lib.ix., chap.

12), where he says Siga was the name of the Phoenician Minerva.

The Phoenicians evidently had a deity correspondent with the Greek Minerva; but that it was named Onca, or Onga, is by no means satisfactorily proved; and the Scholiast, on Pindar, derives the epithet as applies to Minerva from a Boeotian village.
[30] De Mundo, c.

7.
[31] The Egyptians supposed three principles: 1st.