The Greeks agreed with the cosmogonies of the East in deriving all sensible forms from the indistinguishable. The latter we find designated as the [Greek: to amorphon], the [Greek: hudor prokosmikon], the [Greek: chaos], as the essentially unintelligible, yet necessarily presumed, basis or sub-position of all positions. That it is, scientifically considered, an indispensable idea for the human mind, just as the mathematical point, &c. for the geometrician;--of this the various systems of our geologists and cosmogonists, from Burnet to La Place, afford strong presumption. As an idea, it must be interpreted as a striving of the mind to distinguish being from existence,--or potential being, the ground of being containing the possibility of existence, from being actualized. In the language of the mysteries, it was the 'esurience', the [Greek: pothos] or 'desideratum', the unfuelled fire, the Ceres, the ever-seeking maternal goddess, the origin and interpretation of whose name is found in the Hebrew root signifying hunger, and thence capacity. It was, in short, an effort to represent the universal ground of all differences distinct or opposite, but in relation to which all 'antithesis' as well as all 'antitheta', existed only potentially. This was the container and withholder, (such is the primitive sense of the Hebrew word rendered darkness (Gen. 1. 2.)) out of which light, that is, the 'lux lucifica', as distinguished from 'lumen seu lux phænomenalis', was produced;--say, rather, that which, producing itself into light as the one pole or antagonist power, remained in the other pole as darkness, that is, gravity, or the principle of mass, or wholeness without distinction of parts. And here the peculiar, the philosophic, genius of Greece began its f¦tal throb. Here it individualized itself in contra-distinction from the Hebrew archology, on the one side, and from the Ph¦nician, on the other. The Ph¦nician confounded the indistinguishable with the absolute, the 'Alpha' and 'Omega', the ineffable 'causa sui'. It confounded, I say, the multeity below intellect, that is, unintelligible from defect of the subject, with the absolute identity above all intellect, that is, transcending comprehension by the plenitude of its excellence. With the Phoenician sages the cosmogony was their theogony and 'vice versa'. Hence, too, flowed their theurgic rites, their magic, their worship ('cultus et apotheosis') of the plastic forces, chemical and vital, and these, or their notions respecting these, formed the hidden meaning, the soul, as it were, of which the popular and civil worship was the body with its drapery.