[36] "De Isid." c. 51, 52; "De Pyth. Oraculis," p. 400.
[37] Macrob. "Sat." 6, 18.
[38] "De Isid." c. 36.
[39] De Rougé, "Zeitsch. d. d. m. Gesellschaft," after a sepulchral pillar in the Berlin Museum, 4, 375.
[40] Champollion, Monuments, pl. 123 seq. Dümichen, "Tempelinschriften." 1, 24. Lepsius, "Aelteste Texte des Todtenbuchs," s. 13.
[41] Lepsius, "Die Götter der vier Elemente;" Dümichen, in "Zeitsch. für ægyptische Sprache," 1869 s. 7.
[42] Herod. 2, 61.
[43] Plut. "De Isid." c. 38.
[44] The identification of Neith with Athene (Herod. 2, 62; Plat. "Tim." p. 21) rests on the similarity of the name, on the torch-races in honour of Pallas at Athens, and the feast of lamps at Sais. Gutschmid, "Beiträge zur Geschichte des alten Orients," s. 39, 45 ff., has shown that Neith and Athene cannot be brought into agreement in points of language. The inscription on the throne of Neith at Sais, given by Plutarch ("De Isid." c. 9), "I am all that has been, is, will be, and no mortal has lifted my robe," does not in the first part of it contradict certain applications of the oldest text of the "Book of the Dead" (see below). On the other hand, the second part is doubtful. In any case, the fact that the peplos has not been raised does not refer to the inconceivable nature of the goddess, but to seclusion from sexual intercourse. It can only mean that Neith was born from her own creative force.
[45] Herod. 2, 60, 137, 138.