Plutarch gives an interesting account of a potion, which will produce the same sort of effect. The Egyptians compound it in a very mystical way of sixteen drugs, nearly all of which are fragrant, while the very number sixteen as the square of a square has remarkable properties or suggestions. The mixture is called Kyphi, and when inhaled it calms the mind and reduces anxiety, and "that part of us which receives impressions (_phantastikon_) and is susceptive of dreams, it rubs down and cleans as if it were a mirror."[99] The gods, he says, are our first and chiefest friends.[100] Not every one indeed so thinks--"for see what Jews and Syrians think of the gods!"[101] But Plutarch insists that there is no joy in life apart from them. Epicureans may try to deliver us from the wrath of the gods, but they do away with their kindness at the same moment; and Plutarch holds it better that there should even be some morbid element (_phathos_) of reverence and fear in our belief than that, in our desire to avoid this, we should leave ourselves neither hope, nor kindness, nor courage in prosperity, nor any recourse to the divine when we are in trouble.[102] Superstition is a rheum that gathers in the eye of faith, which we do well to remove, but not at the cost of knocking the eye out or blinding it.[103] In any case, its inconvenience is outweighed "ten thousand times" by the glad and joyous hopefulness that counts all blessing as coming from the gods. And he cites in proof of this that joy in temple-service, to which reference has already been made. Those who abolish Providence need no further punishment than to live without it.[104] {104} But the pleasures of faith are not only those of imagination or emotion. For while the gods give us all blessings, there is none better for man to receive or more awful for God to bestow than truth. Other things God gives to men, mind and thought he shares with them, for these are his attributes, and "I think that of God's own eternal life the happiness lies in his knowledge being equal to all that comes; for without knowledge and thought, immortality would be time and not life."[105] The very name of Isis is etymologically connected with knowing (_eidenai_); and the goal of her sacred rites is "knowledge of the first and sovereign and intelligible, whom the goddess bids us seek and find in her."[106] Her philosophy is "hidden for the most part in myths, and in true tales (_logois_) that give dim visions and revelations of truth."[107] Her temple at Sais bears the inscription: "I am all that has been and is and shall be, and my veil no mortal yet has lifted."[108] She is the goddess of "Ten Thousand Names."[109]