Indra of the Hindoos, called also Divespiter, is Jupiter, or Diespiter; the bull of Iswara is the Apis, or Ap, of Egypt. Cartraya, with six faces and many eyes, was the Egyptian Orus, and the Mars of Italy. Sri, or Iris, called also Pedna, and Camala, was Ceres, and according to Herodotus, she was the Egyptian Isis. Ganesu was Janus. Visuacarman, the Indian forger of arms for the gods, was Vulcan. The Rama of India is Dyonisus, called also Bromius by the Greeks: Krishnu or Vishnu, is Apollo, and in Irish, it signifies the sun. According to the Vedas and other sacred works, a bad genius, or giant, seizes on the sun and moon when they are eclipsed, and the Egyptians ascribed the same thing to their Typhon, who was said even to have swallowed their god Horus, or the Sun. The Egyptians at certain festivals carried the images of their gods in procession. Herodotus says they drew one of them in a carriage with four wheels, and the same was done by the Hindoos. The Egyptians held cows in much greater veneration than any other animals; they were sacred to Isis, and never sacrificed. Some superstitious respect was also paid to horned cattle by the Persians. In an account of the Zendavesta, Ormusd, the Supreme Being, directs Zerdusht to render worship and praise to the _Supreme Ox_, and to the rain, of which the angel Jashter, who subsists in the form of an ox, is the distributor. The Hindoos made some use of the image of a bull, as Mr. Sonnerat relates in his account of some of their Temples, though they never carried their superstition in this respect so far as the Egyptians, who made live bulls the immediate objects of their worship. It may be said that in all this there is a great deal of mere conjecture, and therefore of uncertainty; the evidence, however, upon which it is founded, coming from a number of independent sources from writers of repute, learning, and veracity—is not easily disposed of. It seems conclusive that systems very like one another indeed prevailed in different parts of the world, and though similar situations may lead to similar sentiments, and corresponding practices, the above mentioned similarity is too great, and extends to too many particulars, to be thus accounted for. It is not at all extraordinary that men who had no communication with each other should be equally worshippers of the sun, moon, and stars, that they should fancy deep caverns, or thick woods, to be haunted with spirits, that particular rivers should have their several genii, or deities dispensing their waters at their pleasure, as the sun, they might suppose, did his heat, and the moon, the stars, and the planets their peculiar influences; but that they should adopt the same rites in the worship of these natural deities, and especially that they should give them _attributes_, and even _names_, so nearly alike, is beyond the effect of accident.