XLI. The last argument we have urged against Monsieur Huet, militates with equal force against all other authors, who have in different ways engaged in the same undertaking, as against him; it being certain, that in none of the fables of paganism, can there be found any of the scripture proper names; and although some have pretended to meet here and there one, besides the visible distinction there is between the words, we may with very little reflection, perceive the signification of them is quite different: for example, the word Evoe, repeated in the Festivals of Bacchus, is pretended by Mr. Butler, to have been used in remembrance of our first mother Eve: but the commentators upon Plautus, Virgil, and Ovid, consider this word when it occurs in the works of those poets, as an interjection, which is expressive of nothing more, than the affection or esteem of him who pronounces it. The Latin and Greek dictionaries agree in this definition, and give it the following signification: _Bene sit illi_. XLII. I confess, that in here and there a fable, we may meet with an opportune application or allusion to historical truth; but this in no wise proves, that the history gave rise to the fable. Accident of itself, is capable of producing these coinciding circumstances. Because something happens to a man to-day, which he dreamed of the night before, no prudent person would infer from thence that there was any connection between the dream and the event. Among the variety of images which the fancy forms in dreams, it is next to impossible, that a part of them should not coincide with some realities; and we may say the same of voluntary fictions. It would be a striking wonder, if among the multitude of extravagances and errors common to the Gentiles, some one or other of them should not bear a lively analogy to here and there a revealed truth.