"The Persians also say, that Oromaze was born or formed out of the purest light; Ahrimanes, on the contrary, out of the thickest darkness: that Oromaze made six gods as good as himself, and Ahrimanes opposed to them six wicked ones: that Oromaze afterwards multiplied himself threefold (Hermes trismegistus) and removed to a distance as remote from the sun as the sun is remote from the earth that he there formed stars, and, among others, Sirius, which he placed in the heavens as a guard and sentinel. He made also twenty-four other Gods, which he inclosed in an egg; but Ahrimanes created an equal number on his part, who broke the egg, and from that moment good and evil were mixed (in the universe). But Ahrimanes is one day to be conquered, and the earth to be made equal and smooth, that all men may live happy.

"Theopompus adds, from the books of the Magi, that one of these Gods reigns in turn every three thousand years during which the other is kept in subjection; that they afterwards contend with equal weapons during a similar portion of time, but that in the end the evil Genius will fall (never to rise again). Then men will become happy, and their bodies cast no shade. The God who mediates all these things reclines at present in repose, waiting till he shall be pleased to execute them." See Isis and Osiris.

There is an apparent allegory through the whole of this passage. The egg is the fixed sphere, the world: the six Gods of Oromaze are the six signs of summer, those of Ahrimanes the six signs of winter. The forty-eight other Gods are the forty-eight constellations of the ancient sphere, divided equally between Ahrimanes and Oronmze. The office of Sirius, as guard and sentinel, tells us that the origin of these ideas was Egyptian: finally, the expression that the earth is to become equal and smooth, and that the bodies of happy beings are to cast no shade, proves that the equator was considered as their true paradise.

** In the caves which priests every where constructed, they celebrated mysteries which consisted (says Origen against Celsus) in imitating the motion of the stars, the planets and the heavens. The initiated took the name of constellations, and assumed the figures of animals. One was a lion, another a raven, and a third a ram. Hence the use of masks in the first representation of the drama. See Ant. Devoile, vol. iii., p. 244. "In the mysteries of Ceres the chief in the procession called himself the creator; the bearer of the torch was denominated the sun; the person nearest to the altar, the moon; the herald or deacon, Mercury. In Egypt there was a festival in which the men and women represented the year, the age, the seasons, the different parts of the day, and they walked in precession after Bacchus. Athen. lib. v., ch. 7. In the cave of Mithra was a ladder with seven steps, representing the seven spheres of the planets, by means of which souls ascended and descended. This is precisely the ladder in Jacob's vision, which shows that at that epoch a the whole system was formed. There is in the French king's library a superb volume of pictures of the Indian Gods, in which the ladder is represented with the souls of men mounting it."

VI. Sixth System. The Animated World, or Worship of the Universe under diverse Emblems.

"While the nations were wandering in the dark labyrinth of mythology and fables, the physical priests, pursuing their studies and enquiries into the order and disposition of the universe, came to new conclusions, and formed new systems concerning powers and first causes.

"Long confined to simple appearances, they saw nothing in the movement of the stars but an unknown play of luminous bodies rolling round the earth, which they believed the central point of all the spheres; but as soon as they discovered the rotundity of our planet, the consequences of this first fact led them to new considerations; and from induction to induction they rose to the highest conceptions in astronomy and physics.

"Indeed, after having conceived this luminous idea, that the terrestrial globe is a little circle inscribed in the greater circle of the heavens, the theory of concentric circles came naturally into their hypothesis, to determine the unknown circle of the terrestrial globe by certain known portions of the celestial circle; and the measurement of one or more degrees of the meridian gave with precision the whole circumference. Then, taking for a compass the known diameter of the earth, some fortunate genius applied it with a bold hand to the boundless orbits of the heavens; and man, the inhabitant of a grain of sand, embracing the infinite distances of the stars, launches into the immensity of space and the eternity of time: there he is presented with a new order of the universe of which the atom-globe which he inhabited appeared no longer to be the centre; this important post was reserved to the enormous mass of the sun; and that body became the flaming pivot of eight surrounding spheres, whose movements were henceforth subjected to precise calculations.

"It was indeed a great effort for the human mind to have undertaken to determine the disposition and order of the great engines of nature; but not content with this first effort, it still endeavored to develop the mechanism, and discover the origin and the instinctive principle. Hence, engaged in the abstract and metaphysical nature of motion and its first cause, of the inherent or incidental properties of matter, its successive forms and its extension, that is to say, of time and space unbounded, the physical theologians lost themselves in a chaos of subtile reasoning and scholastic controversy.*

* Consult the Ancient Astronomy of M. Bailly, and you will find our assertions respecting the knowledge of the priests amply proved.

"In the first place, the action of the sun on terrestrial bodies, teaching them to regard his substance as a pure and elementary fire, they made it the focus and reservoir of an ocean of igneous and luminous fluid, which, under the name of ether, filled the universe and nourished all beings. Afterwards, having discovered, by a physical and attentive analysis, this same fire, or another perfectly resembling it, in the composition of all bodies, and having perceived it to be the essential agent of that spontaneous movement which is called life in animals and vegetation in plants, they conceived the mechanism and harmony of the universe, as of a homogeneous whole, of one identical body, whose parts, though distant, had nevertheless an intimate relation;* and the world was a living being, animated by the organic circulation of an igneous and even electrical fluid,** which, by a term of comparison borrowed first from men and animals, had the sun for a heart and a focus.***

* These are the very words of Jamblicus. De Myst. Egypt.

** The more I consider what the ancients understood by ether and spirit, and what the Indians call akache, the stronger do I find the analogy between it and the electrial fluid. A luminous fluid, principle of warmth and motion, pervading the universe, forming the matter of the stars, having small round particles, which insinuate themselves into bodies, and fill them by dilating itself, be their extent what it will. What can more strongly resemble electricity?

*** Natural philosophers, says Macrobius, call the sun the heart of the world. Som. Scrip. c. 20. The Egyptians, says Plutarch, call the East the face, the North the right side, and the South the left side of the world, because there the heart is placed. They continually compare the universe to a man; and hence the celebrated microcosm of the Alchymists. We observe, by the bye, that the Alchymists, Cabalists, Free-masons, Magnetisers, Martinists, and every other such sort of visionaries, are but the mistaken disciples of this ancient school: we say mistaken, because, in spite of their pretensions, the thread of the occult science is broken.

"From this time the physical theologians seem to have divided into several classes; one class, grounding itself on these principles resulting from observation; that nothing can be annihilated in the world; that the elements are indestructible; that they change their combinations but not their nature; that the life and death of beings are but the different modifications of the same atoms; that matter itself possesses properties which give rise to all its modes of existence; that the world is eternal,* or unlimited in space and duration; said that the whole universe was God; and, according to them, God was a being, effect and cause, agent and patient, moving principle and thing moved, having for laws the invariable properties that constitute fatality; and this class conveyed their idea by the emblem of Pan (the great whole); or of Jupiter, with a forehead of stars, body of planets, and feet of animals; or of the Orphic Egg,** whose yolk, suspended in the center of a liquid, surrounded by a vault, represented the globe of the sun, swimming in ether in the midst of the vault of heaven;*** sometimes by a great round serpent, representing the heavens where they placed the moving principle, and for that reason of an azure color, studded with spots of gold, (the stars) devouring his tail—that is, folding and unfolding himself eternally, like the revolutions of the spheres; sometimes by that of a man, having his feet joined together and tied, to signify immutable existence, wrapped in a cloak of all colors, like the face of nature, and bearing on his head a sphere of gold,**** emblem of the sphere of the stars; or by that of another man, sometimes seated on the flower of the lotos borne on the abyss of waters, sometimes lying on a pile of twelve cushions, denoting the twelve celestial signs. And here, Indians, Japanese, Siamese, Tibetans, and Chinese, is the theology, which, founded by the Egyptians and transmitted to you, is preserved in the pictures which you compose of Brama, of Beddou, of Somona-Kodom of Omito. This, ye Jews and Christians, is likewise the opinion of which you have preserved a part in your God moving on the face of the waters, by an allusion to the wind*5 which, at the beginning of the world, that is, the departure of the sun from the sign of Cancer, announced the inundation of the Nile, and seemed to prepare the creation."

* See the Pythagorean, Ocellus Lacunus.

** Vide Oedip. Aegypt. Tome II., page 205.

*** This comparison of the sun with the yolk of an egg refers: 1. To its round and yellow figure; 2. To its central situation; 3. To the germ or principle of life contained in the yolk. May not the oval form of the egg allude to the elipsis of the orbs? I am inclined to this opinion. The word Orphic offers a farther observation. Macrobius says (Som. Scrip. c. 14. and c. 20), that the sun is the brain of the universe, and that it is from analogy that the skull of a human being is round, like the planet, the seat of intelligence. Now the word Oerph signifies in Hebrew the brain and its seat (cervix): Orpheus, then, is the same as Bedou or Baits; and the Bonzes are those very Orphics which Plutarch represents as quacks, who ate no meat, vended talismans and little stones, and deceived individuals, and even governments themselves. See a learned memoir of Freret sur les Orphiques, Acad. des Inscrp. vol. 25, in quarto.

**** See Porphyry in Eusebus. Proep. Evang., lib. 3, p. 115.

*5 The Northern or Etesian wind, which commences regularly at the solstice, with the inundation.

VII. Seventh System. Worship of the SOUL of the WORLD, that is to say, the Element of Fire, vital Principle of the Universe.

"But others, disgusted at the idea of a being at once effect and cause, agent and patient, and uniting contrary natures in the same nature, distinguished the moving principle from the thing moved; and premising that matter in itself was inert they pretended that its properties were communicated to it by a distinct agent, of which itself was only the cover or the case. This agent was called by some the igneous principle, known to be the author of all motion; by others it was supposed to be the fluid called ether, which was thought more active and subtile; and, as in animals the vital and moving principle was called a soul, a spirit, and as they reasoned constantly by comparisons, especially those drawn from human beings, they gave to the moving principle of the universe the name of soul, intelligence, spirit; and God was the vital spirit, which extended through all beings and animated the vast body of the world. And this class conveyed their idea sometimes by Youpiter,* essence of motion and animation, principle of existence, or rather existence itself; sometimes by Vulcan or Phtha, elementary principle of fire; or by the altar of Vesta, placed in the center of her temple like the sun in the heavens; sometimes by Kneph, a human figure, dressed in dark blue, having in one hand a sceptre and a girdle (the zodiac), with a cap of feathers to express the fugacity of thought, and producing from his mouth the great egg.

* This is the true pronunciation of the Jupiter of the Latins. . . . Existence itself. This is the signification of the word You.

"Now, as a consequence of this system, every being containing in itself a portion of the igneous and etherial fluid, common and universal mover, and this fluid soul of the world being God, it followed that the souls of all beings were portions of God himself partaking of all his attributes, that is, being a substance indivisible, simple, and immortal; and hence the whole system of the immortality of the soul, which at first was eternity.*

* In the system of the first spiritualists, the soul was not created with, or at the same time as the body, in order to be inserted in it: its existence was supposed to be anterior and from all eternity. Such, in a few words, is the doctrine of Macrobius on this head. Som. Seip. passim.

"There exists a luminous, igneous, subtile fluid, which under the name of ether and spiritus, fills the universe. It is the essential principle and agent of motion and life, it is the Deity. When an earthly body is to be animated, a small round particle of this fluid gravitates through the milky way towards the lunar sphere; where, when it arrives, it unites with a grosser air, and becomes fit to associate with matter: it then enters and entirely fills the body, animates it, suffers, grows, increases, and diminishes with it; lastly, when the body dies, and its gross elements dissolve, this incorruptible particle takes its leave of it, and returns to the grand ocean of ether, if not retained by its union with the lunar air: it is this air or gas, which, retaining the shape of the body, becomes a phantom or ghost, the perfect representation of the deceased. The Greeks called this phantom the image or idol of the soul; the Pythagoreans, its chariot, its frame; and the Rabbinical school, its vessel, or boat. When a man had conducted himself well in this world, his whole soul, that is its chariot and ether, ascended to the moon, where a separation took place: the chariot lived in the lunar Elysium, and the ether returned to the fixed sphere, that is, to God: for the fixed heaven, says Macrobius, was by many called by the name of God (c. 14). If a man had not lived virtuously, the soul remained on earth to undergo purification, and was to wander to and fro, like the ghosts of Homer, to whom this doctrine must have been known, since he wrote after the time of Pherecydes and Pythagoras, who were its promulgators in Greece. Herodotus upon this occasion says, that the whole romance of the soul and its transmigrations was invented by the Egyptians, and propagated in Greece by men, who pretended to be its authors. I know their names, adds he, but shall not mention them (lib. 2). Cicero, however, has positively informed us, that it was Pherecydes, master of Pythagoras. Tuscul. lib. 1, sect. 16. Now admitting that this system was at that period a novelty, it accounts for Solomon's treating it as a fable, who lived 130 years before Pherecydes. 'Who knoweth,' said he, 'the spirit of a man that it goeth upwards? I said in my heart concerning the estate of the sons of men, that God might manifest them and that they might see that they themselves are beasts. For that which befalleth the sons of men, befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea they have all one breath, so that a man hath no pre-eminence above a beast: for all is vanity.'" Eccles. c. iii: v. 18.

And such had been the opinion of Moses, as a translator of Herodotus (M. Archer of the Academy of Inscriptions) justly observes in note 389 of the second book; where he says also that the immortality of the soul was not introduced among the Hebrews till their intercourse with the Assyrians. In other respects, the whole Pythagorean system, properly analysed, appears to be merely a system of physics badly understood.

"Hence, also its transmigrations, known by the name of metempsychosis, that is, the passage of the vital principle from one body to another; an idea which arose from the real transmigration of the material elements. And behold, ye Indians, ye Boudhists, ye Christians, ye Mussulmans! whence are derived all your opinions on the spirituality of the soul; behold what was the source of the dreams of Pythagoras and Plato, your masters, who were themselves but the echoes of another, the last sect of visionary philosophers, which we will proceed to examine.

VIII. Eighth system. The WORLD-MACHINE: Worship of the Demi-Ourgos, or Grand Artificer.

"Hitherto the theologians, employing themselves in examining the fine and subtile substances of ether or the generating fire, had not, however, ceased to treat of beings palpable and perceptible to the senses; and theology continued to be the theory of physical powers, placed sometimes exclusively in the stars, and sometimes disseminated through the universe; but at this period, certain superficial minds, losing the chain of ideas which had directed them in their profound studies, or ignorant of the facts on which they were founded, distorted all the conclusions that flowed from them by the introduction of a strange and novel chimera. They pretended that this universe, these heavens, these stars, this sun, differed in no respect from an ordinary machine; and applying to this first hypothesis a comparison drawn from the works of art, they raised an edifice of the most whimsical sophisms. A machine, said they, does not make itself; it has had an anterior workman; its very existence proves it. The world is a machine; therefore it had an artificer.*

* All the arguments of the spiritualists are founded on this. See Macrobius, at the end of the second book, and Plato, with the comments of Marcilius Ficinus.

"Here, then, is the Demi-Ourgos or grand artificer, constituted God autocratical and supreme. In vain the ancient philosophy objected to this by saying that the artificer himself must have had parents and progenitors; and that they only added another step to the ladder by taking eternity from the world, and giving it to its supposed author. The innovators, not content with this first paradox, passed on to a second; and, applying to their artificer the theory of the human understanding, they pretended that the Demi-Ourgos had framed his machine on a plan already existing in his understanding. Now, as their masters, the naturalists, had placed in the regions of the fixed stars the great primum mobile, under the name of intelligence and reason, so their mimics, the spiritualists, seizing this idea, applied it to their Demi-Ourgos, and making it a substance distinct and self-existent, they called it mens or logos (reason or word). And, as they likewise admitted the existence of the soul of the world, or solar principle, they found themselves obliged to compose three grades of divine beings, which were: first, the Demi-Ourgos, or working god; secondly, the logos, word or reason; thirdly, the spirit or soul (of the world).* And here, Christians! is the romance on which you have founded your trinity; here is the system which, born a heretic in the temples of Egypt, transported a pagan into the schools of Greece and Italy, is now found to be good, catholic, and orthodox, by the conversion of its partisans, the disciples of Pythagoras and Plato, to Christianity.

* These are the real types of the Christian Trinity.

"It is thus that God, after having been, First, The visible and various action of the meteors and the elements;

"Secondly, The combined powers of the stars, considered in their relations to terrestrial beings;

Thirdly, These terrestrial beings themselves, by confounding the symbols with their archetypes;

Fourthly, The double power of nature in its two principal operations of producing and destroying;

"Fifthly, The animated world, with distinction of agent and patient, of effect and cause;

"Sixthly, The solar principle, or the element of fire considered as the only mover;

"Has thus become, finally, in the last resort, a chimerical and abstract being, a scholastic subtilty, of substance without form, a body without a figure, a very delirium of the mind, beyond the power of reason to comprehend. But vainly does it seek in this last transformation to elude the senses; the seal of its origin is imprinted upon it too deep to be effaced; and its attributes, all borrowed from the physical attributes of the universe, such as immensity, eternity, indivisibility, incomprehensibility; or on the moral affections of man, such as goodness, justice, majesty; its names* even, all derived from the physical beings which were its types, and especially from the sun, from the planets, and from the world, constantly bring to mind, in spite of its corrupters, indelible marks of its real nature.

* In our last analysis we found all the names of the Deity to be derived from some material object in which it was supposed to reside. We have given a considerable number of instances; let us add one more relative to our word God. This is known to be the Deus of the Latins, and the Theos of the Greeks. Now by the confession of Plato (in Cratylo), of Macrobius (Saturn, lib. 1, c. 24,) and of Plutarch (Isis and Osiris) its root is thein, which signifies to wander, like planein, that is to say, it is synonymous with planets; because, add our authors, both the ancient Greeks and Barbarians particularly worshipped the planets. I know that such enquiries into etymologies have been much decried: but if, as is the case, words are the representative signs of ideas, the genealogy of the one becomes that of the other, and a good etymological dictionary would be the most perfect history of the human understanding. It would only be necessary in this enquiry to observe certain precautions, which have hitherto been neglected, and particularly to make an exact comparison of the value of the letters of the different alphabets. But, to continue our subject, we shall add, that in the Phoenician language, the word thah (with ain) signifies also to wander, and appears to be the derivation of thein. If we suppose Deus to be derived from the Greek Zeus, a proper name of You-piter, having zaw, I live, for its root, its sense will be precisely that of you, and will mean soul of the world, igneous principle. (See note p. 143). Div-us, which only signifies Genius, God of the second order, appears to me to come from the oriental word div substituted for dib, wolf and chacal, one of the emblems of the sun. At Thebes, says Macrobius, the sun was painted under the form of a wolf or chacal, for there are no wolves in Egypt. The reason of this emblem, doubtless, is that the chacal, like the cock announces by its cries the sun's rising; and this reason is confirmed by the analogy of the words lykos, wolf, and lyke, light of the morning, whence comes lux.

Dius, which is to be understood also of the sun, must be derived from dih, a hawk. "The Egyptians," says Porphyry (Euseb. Proecep. Evang. p. 92,) "represent the sun under the emblem of a hawk, because this bird soars to the highest regions of air where light abounds." And in reality we continually see at Cairo large flights of these birds, hovering in the air, from whence they descend not but to stun us with their shrieks, which are like the monosyllable dih: and here, as in the preceding example, we find an analogy between the word dies, day, light, and dius, god, sun.

"Such is the chain of ideas which the human mind had already run through at an epoch previous to the records of history; and since their continuity proves that they were the produce of the same series of studies and labors, we have every reason to place their origin in Egypt, the cradle of their first elements. This progress there may have been rapid; because the physical priests had no other food, in the retirement of the temples, but the enigma of the universe, always present to their minds; and because in the political districts into which that country was for a long time divided, every state had its college of priests, who, being by turns auxiliaries or rivals, hastened by their disputes the progress of science and discovery.*

* One of the proofs that all these systems were invented in Egypt, is that this is the only country where we see a complete body of doctrine formed from the remotest antiquity.

Clemens Alexandrinus has transmitted to us (Stromat. lib. 6,) a curious detail of the forty-two volumes which were borne in the procession of Isis. "The priest," says he, "or chanter, carries one of the symbolic instruments of music, and two of the books of Mercury; one containing hymns of the gods, the other the list of kings. Next to him the horoscope (the regulator of time,) carries a palm and a dial, symbols of astrology; he must know by heart the four books of Mercury which treat of astrology: the first on the order of the planets, the second on the risings of the sun and moon, and the two last on the rising and aspect of the stars. Then comes the sacred author, with feathers on his head (like Kneph) and a book in his hand, together with ink, and a reed to write with, (as is still the practice among the Arabs). He must be versed in hieroglyphics, must understand the description of the universe, the course of the sun, moon, stars, and planets, be acquainted with the division of Egypt into thirty-six nomes, with the course of the Nile, with instruments, measures, sacred ornaments, and sacred places. Next comes the stole bearer, who carries the cubit of justice, or measure of the Nile, and a cup for the libations; he bears also in the procession ten volumes on the subject of sacrifices, hymns, prayers, offerings, ceremonies, festivals. Lastly arrives the prophet, bearing in his bosom a pitcher, so as to be exposed to view; he is followed by persons carrying bread (as at the marriage of Cana.) This prophet, as president of the mysteries, learns ten other sacred volumes, which treat of the laws, the gods, and the discipline of the priests. Now there are in all forty-two volumes, thirty-six of which are studied and got by heart by these personages, and the remaining six are set apart to be consulted by the pastophores; they treat of medicine, the construction of the human body (anatomy), diseases, remedies, instruments, etc., etc."

We leave the reader to deduce all the consequences of an Encyclopedia. It is ascribed to Mercury; but Jamblicus tells us that each book, composed by priests, was dedicated to that god, who, on account of his title of genius or decan opening the zodiac, presided over every enterprise. He is the Janus of the Romans, and the Guianesa of the Indians, and it is remarkable that Yanus and Guianes are homonymous. In short it appears that these books are the source of all that has been transmitted to us by the Greeks and Latins in every science, even in alchymy, necromancy, etc. What is most to be regretted in their loss is that part which related to the principles of medicine and diet, in which the Egyptians appear to have made a considerable progress, and to have delivered many useful observations.

"There happened early on the borders of the Nile, what has since been repeated in every country; as soon as a new system was formed its novelty excited quarrels and schisms; then, gaining credit by persecution itself, sometimes it effaced antecedent ideas, sometimes it modified and incorporated them; then, by the intervention of political revolutions, the aggregation of states and the mixture of nations confused all opinions; and the filiation of ideas being lost, theology fell into a chaos, and became a mere logogriph of old traditions no longer understood. Religion, having strayed from its object was now nothing more than a political engine to conduct the credulous vulgar; and it was used for this purpose, sometimes by men credulous themselves and dupes of their own visions, and sometimes by bold and energetic spirits in pursuit of great objects of ambition.

IX. Religion of Moses, or Worship of the Soul of the World (You-piter).

"Such was the legislator of the Hebrews; who, wishing to separate his nation from all others, and to form a distinct and solitary empire, conceived the design of establishing its basis on religious prejudices, and of raising around it a sacred rampart of opinions and of rites. But in vain did he prescribe the worship of the symbols which prevailed in lower Egypt and in Phoenicia;* for his god was nevertheless an Egyptian god, invented by those priests of whom Moses had been the disciple; and Yahouh,** betrayed by its very name, essence (of beings), and by its symbol, the burning bush, is only the soul of the world, the moving principle which the Greeks soon after adopted under the same denomination in their you-piter, regenerating being, and under that of Ei, existence,*** which the Thebans consecrated by the name of Kneph, which Sais worshipped under the emblem of Isis veiled, with this inscription: I am al that has been, all that is, and all that is to come, and no mortal has raised my veil; which Pythagoras honored under the name of Vesta, and which the stoic philosophy defined precisely by calling it the principle of fire. In vain did Moses wish to blot from his religion every thing which had relation to the stars; many traits call them to mind in spite of all he has done. The seven planetary luminaries of the great candlestick; the twelve stones, or signs in the Urim of the high priests; the feast of the two equinoxes, (entrances and gates of the two hemispheres); the ceremony of the lamb, (the celestial ram then in his fifteenth degree); lastly, the name even of Osiris preserved in his song,**** and the ark, or coffer, an imitation of the tomb in which that God was laid, all remain as so many witnesses of the filiation of his ideas, and of their extraction from the common source.

* "At a certain period," says Plutarch (de Iside) "all the Egyptians have their animal gods painted. The Thebans are the only people who do not employ painters, because they worship a god whose form comes not under the senses, and cannot be represented." And this is the god whom Moses, educated at Heliopolis, adopted; but the idea was not of his invention.

** Such is the true pronunciation of the Jehovah of the moderns, who violate, in this respect, every rule of criticism; since it is evident that the ancients, particularly the eastern Syrians and Phoenicians, were acquainted neither with the J nor the P which are of Tartar origin. The subsisting usage of the Arabs, which we have re-established here, is confirmed by Diodorus, who calls the god of Moses Iaw, (lib. 1), and Iaw and Yahouh are manifestly the same word: the identity continues in that of You-piter; but in order to render it more complete, we shall demonstrate the signification to be the same.

In Hebrew, that is to say, in one of the dialects of the common language of lower Asia, Yahouh is the participle of the verb hih, to exist, to be, and signifies existing: in other words, the principle of life, the mover or even motion (the universal soul of beings). Now what is Jupiter? Let us hear the Greeks and Latins explain their theology. "The Egyptians," says Diodorus, after Manatho, priest of Memphis, "in giving names to the five elements, called spirit, or ether, You-piter, on account of the true meaning of that word: for spirit is the source of life, author of the vital principle in animals; and for this reason they considered him as the father, the generator of beings." For the same reason Homer says, father, and king of men and gods. (Diod. lib. 1, sect 1).

"Theologians," says Macrobius, "consider You-piter as the soul of the world." Hence the words of Virgil: " Muses let us begin with You-piter; the world is full of You-piter." (Somn. Scrip., ch. 17). And in the Saturnalia, he says, "Jupiter is the sun himself." It was this also which made Virgil say, "The spirit nourishes the life (of beings), and the soul diffused through the vast members (of the universe), agitates the whole mass, and forms but one immense body."

"Ioupiter," says the ancient verses of the Orphic sect, which originated in Egypt; verses collected by Onomacritus in the days of Pisistratus, "Ioupiter, represented with the thunder in his hand, is the beginning, origin, end, and middle of all things: a single and universal power, he governs every thing; heaven, earth, fire, water, the elements, day, and night. These are what constitute his immense body: his eyes are the sun and moon: he is space and eternity: in fine," adds Porphyry. "Jupiter is the world, the universe, that which constitutes the essence and life of all beings. Now," continues the same author, "as philosophers differed in opinion respecting the nature and constituent parts of this god, and as they could invent no figure that should represent all his attributes, they painted him in the form of a man. He is in a sitting posture, in allusion to his immutable essence; the upper part of his body is uncovered, because it is in the upper regions of the universe (the stars) that he most conspicuously displays himself. He is covered from the waist downwards, because respecting terrestrial things he is more secret and concealed. He holds a scepter in his left hand, because on the left side is the heart, and the heart is the seat of the understanding, which, (in human beings) regulates every action." Euseb. Proeper. Evang., p 100.

The following passage of the geographer and philosopher, Strabo, removes every doubt as to the identity of the ideas of Moses and those of the heathen theologians.

"Moses, who was one of the Egyptian priests, taught his followers that it was an egregious error to represent the Deity under the form of animals, as the Egyptians did, or in the shape of man, as was the practice of the Greeks and Africans. That alone is the Deity, said he, which constitutes heaven, earth, and every living thing; that which we call the world, the sum of all things, nature; and no reasonable person will think of representing such a being by the image of any one of the objects around us. It is for this reason, that, rejecting every species of images or idols, Moses wished the Deity to be worshipped without emblems, and according to his proper nature; and he accordingly ordered a temple worthy of him to be erected, etc. Geograph. lib. 16, p. 1104, edition of 1707.

The theology of Moses has, then, differed in no respect from that of his followers, that is to say, from that of the Stoics and Epicureans, who consider the Deity as the soul of the world. This philosophy appears to have taken birth, or to have been disseminated when Abraham came into Egypt (200 years before Moses), since he quitted his system of idols for that of the god Yahouh; so that we may place its promulgation about the seventeenth or eighteenth century before Christ; which corresponds with what we have said before.

As to the history of Moses, Diodorus properly represents it when he says, lib. 34 and 40, "That the Jews were driven out of Egypt at a time of dearth, when the country was full of foreigners, and that Moses, a man of extraordinary prudence seized this opportunity of establishing his religion in the mountains of Judea." It will seem paradoxical to assert, that the 600,000 armed men whom he conducted thither ought to be reduced to 6,000; but I can confirm the assertion by so many proofs drawn from the books themselves, that it will be necessary to correct an error which appears to have arisen from the mistake of the transcribers.

*** This was the monosyllable written on the gates of the temple of Delphos. Plutarch has made it the subject of a dissertation.

**** These are the literal expressions of the book of Deuteronomy, chap. XXXII. "The works of Tsour are perfect." Now Tsour has been translated by the word creator; its proper signification is to give forms, and this is one of the definitions of Osiris in Plutarch.

X. Religion of Zoroaster.

"Such also was Zoroaster; who, five centuries after Moses, and in the time of David, revived and moralized among the Medes and Bactrians, the whole Egyptian system of Osiris and Typhon, under the names Ormuzd and Ahrimanes; who called the reign of summer, virtue and good; the reign of winter, sin and evil; the renewal of nature in spring, creation of the world; the conjunction of the spheres at secular periods, resurrection; and the Tartarus and Elysium of the astrologers and geographers were named future life, hell and paradise. In a word, he did nothing but consecrate the existing dreams of the mystical system.

XI. Budsoism, or Religion of the Samaneans.

"Such again are the propagators of the dismal doctrine of the Samaneans; who, on the basis of the Metempsychosis, have erected the misanthropic system of self-denial, and of privations; who, laying it down as a principle that the body is only a prison where the soul lives in an impure confinement, that life is only a dream, an illusion, and the world only a passage to another country, to a life without end, placed virtue and perfection in absolute immobility, in the destruction of all sentiment, in the abnegation of physical organs, in the annihilation of all our being; whence resulted fasts, penances, macerations, solitude, contemplations, and all the practices of the deplorable delirium of the Anchorites.

XII. Brahmism, or Indian System.

"And such, too, were the founders of the Indian System; who, refining after Zoroaster on the two principles of creation and destruction, introduced an intermediary principle, that of preservation, and on their trinity in unity, of Brama, Chiven, and Vichenou, accumulated the allegories of their ancient traditions, and the alembicated subtilities of their metaphysics.

"These are the materials which existed in a scattered state for many centuries in Asia; when a fortuitous concourse of events and circumstances, on the borders of the Euphrates and the Mediterranean, served to form them into new combinations.

XIII. Christianity, or the Allegorical Worship of the Sun, under the cabalistical names of Chrish-en, or Christ, and Ye-sus or Jesus.

"In constituting a separate nation, Moses strove in vain to defend it against the invasion of foreign ideas. An invisible inclination, founded on the affinity of their origin, had constantly brought back the Hebrews towards the worship of the neighboring nations; and the commercial and political relations which necessarily existed between them, strengthened this propensity from day to day. As long as the constitution of the state remained entire, the coercive force of the government and the laws opposed these innovations, and retarded their progress; nevertheless the high places were full of idols; and the god Sun had his chariot and horses painted in the palaces of the kings, and even in the temples of Yahouh; but when the conquests of the sultans of Nineveh and Babylon had dissolved the bands of civil power, the people, left to themselves and solicited by their conquerors, restrained no longer their inclination for profane opinions, and they were publicly established in Judea. First, the Assyrian colonies, which came and occupied the lands of the tribes, filled the kingdom of Samaria with dogmas of the Magi, which very soon penetrated into the kingdom of Judea. Afterwards, Jerusalem being subjugated, the Egyptians, the Syrians, the Arabs, entering this defenceless country, introduced their opinions; and the religion of Moses was doubly mutilated. Besides the priests and great men, being transported to Babylon and educated in the sciences of the Chaldeans, imbibed, during a residence of seventy years, the whole of their theology; and from that moment the dogmas of the hostile Genius (Satan), the archangel Michael,* the ancient of days (Ormuzd), the rebel angels, the battles in heaven, the immortality of the soul, and the resurrection, all unknown to Moses, or rejected by his total silence respecting them, were introduced and naturalized among the Jews.

* "The names of the angels and of the months, such as Gabriel, Michael, Yar, Nisan, etc., came from Babylon with the Jews:" says expressly the Talmud of Jerusalem. See Beousob. Hist. du Manich. Vol. II, p. 624, where he proves that the saints of the Almanac are an imitation of the 365 angels of the Persians; and Jamblicus in his Egyptian Mysteries, sect. 2, c. 3, speaks of angels, archangels, seraphims, etc., like a true Christian.

"The emigrants returned to their country with these ideas; and their innovation at first excited disputes between their partisans the Pharisees, and their opponents the Saducees, who maintained the ancient national worship; but the former, aided by the propensities of the people and their habits already contracted, and supported by the Persians, their deliverers and masters, gained the ascendant over the latter; and the Sons of Moses consecrated the theology of Zoroaster.*

* "The whole philosophy of the gymnosophists," says Diogenes Laertius on the authority of an ancient writer, "is derived from that of the Magi, and many assert that of the Jews to have the same origin." Lib. 1. c. 9. Megasthenes, an historian of repute in the days of Seleucus Nicanor, and who wrote particularly upon India, speaking of the philosophy of the ancients respecting natural things, puts the Brachmans and the Jews precisely on the same footing.

"A fortuitous analogy between two leading ideas was highly favorable to this coalition, and became the basis of a last system, not less surprising in the fortune it has had in the world, than in the causes of its formation.

"After the Assyrians had destroyed the kingdom of Samaria, some judicious men foresaw the same destiny for Jerusalem, which they did not fail to predict and publish; and their predictions had the particular turn of being terminated by prayers for a re-establishment and regeneration, uttered in the form of prophecies. The Hierophants, in their enthusiasm, had painted a king as a deliverer, who was to re-establish the nation in its ancient glory; the Hebrews were to become once more a powerful, a conquering nation, and Jerusalem the capital of an empire extended over the whole earth.

"Events having realized the first part of these predictions, the ruin of Jerusalem, the people adhered to the second with a firmness of belief in proportion to their misfortunes; and the afflicted Jews expected, with the impatience of want and desire, this victorious king and deliverer, who was to come and save the nation of Moses, and restore the empire of David.

"On the other hand, the sacred and mythological traditions of preceding times had spread through all Asia a dogma perfectly analogous. The cry there was a great mediator, a final judge, a future saviour, a king, god, conqueror and legislator, who was to restore the golden age upon earth,* to deliver it from the dominion of evil, and restore men to the empire of good, peace, and happiness. The people seized and cherished these ideas with so much the more avidity, as they found in them a consolation under that deplorable state of suffering into which they had been plunged by the devastations of successive conquests, and the barbarous despotism of their governments. This conformity between the oracles of different nations, and those of the prophets, excited the attention of the Jews; and doubtless the prophets had the art to compose their descriptions after the style and genius of the sacred books employed in the Pagan mysteries. There was therefore a general expectation in Judea of a great ambassador, a final Saviour; when a singular circumstance determined the epoch of his coming.

* This is the reason of the application of the many Pagan oracles to Jesus, and particularly the fourth eclogue of Virgil, and the Sybilline verses so celebrated among the ancients.

"It is found in the sacred books of the Persians and Chaldeans, that the world, composed of a total revolution of twelve thousand, was divided into two partial revolutions; one of which, the age and reign of good, terminated in six thousand; the other, the age and reign of evil, was to terminate in six thousand more.

"By these records, the first authors had understood the annual revolution of the great celestial orb called the world, (a revolution composed of twelve months or signs, divided each into a thousand parts), and the two systematic periods, of winter and summer, composed each of six thousand. These expressions, wholly equivocal and badly explained, having received an absolute and moral, instead of a physical and astrological sense, it happened that the annual world was taken for the secular world, the thousand of the zodiacal divisions, for a thousand of years; and supposing, from the state of things, that they lived in the age of evil, they inferred that it would end with the six thousand pretended years.*

* We have already seen this tradition current among the Tuscans; it was disseminated through most nations, and shows us what we ought to think of all the pretended creations and terminations of the world, which are merely the beginnings and endings of astronomical periods invented by astrologers. That of the year or solar revolution, being the most simple and perceptible, served as a model to the rest, and its comparison gave rise to the most whimsical ideas. Of this description is the idea of the four ages of the world among the Indians. Originally these four ages were merely the four seasons; and as each season was under the supposed influence of a planet, it bore the name of the metal appropriated to that planet; thus spring was the age of the sun, or of gold; summer the age of the moon, or of silver; autumn the age of Venus, or of brass; and winter the age of Mars, or of iron. Afterwards when astronomers invented the great year of 25 and 36 thousand common years, which had for its object the bringing back all the stars to one point of departure and a general conjunction, the ambiguity of the terms introduced a similar ambiguity of ideas; and the myriads of celestial signs and periods of duration which were thus measured were easily converted into so many revolutions of the sun. Thus the different periods of creation which have been so great a source of difficulty and misapprehension to curious enquirers, were in reality nothing more than hypothetical calculations of astronomical periods. In the same manner the creation of the world has been attributed to different seasons of the year, just as these different seasons have served for the fictitious period of these conjunctions; and of consequence has been adopted by different nations for the commencement of an ordinary year. Among the Egyptians this period fell upon the summer solstice, which was the commencement of their year; and the departure of the spheres, according to their conjectures, fell in like manner upon the period when the sun enters cancer. Among the Persians the year commenced at first in the spring, or when the sun enters Aries; and from thence the first Christians were led to suppose that God created the world in the spring: this opinion is also favored by the book of Genesis; and it is farther remarkable, that the world is not there said to be created by the God of Moses (Yahouh), but by the Elohim or gods in the plural, that is by the angels or genii, for so the word constantly means in the Hebrew books. If we farther observe that the root of the word Elohim signifies strong or powerful, and that the Egyptians called their decans strong and powerful leaders, attributing to them the creation of the world, we shall presently perceive that the book of Genesis affirms neither more nor less than that the world was created by the decans, by those very genii whom, according to Sanchoniathon, Mercury excited against Saturn, and who were called Elohim. It may be farther asked why the plural substantive Elohim is made to agree with the singular verb bara (the Elohim creates). The reason is that after the Babylonish captivity the unity of the Supreme Being was the prevailing opinion of the Jews; it was therefore thought proper to introduce a pious solecism in language, which it is evident had no existence before Moses; thus in the names of the children of Jacob many of them are compounded of a plural verb, to which Elohim is the nominative case understood, as Raouben (Reuben), they have looked upon me, and Samaonni (Simeon), they have granted me my prayer; to wit, the Elohim. The reason of this etymology is to be found in the religious creeds of the wives of Jacob, whose gods were the taraphim of Laban, that is, the angels of the Persians, and Egyptian decans.

"Now, according to calculations admitted by the Jews, they began to reckon near six thousand years since the supposed creation of the world.* This coincidence caused a fermentation in the public mind. Nothing was thought of but the approaching end. They consulted the hierophants and the mystical books, which differed as to the term; the great mediator, the final judge, was expected and desired, to put an end to so many calamities. This being was so much spoken of, that some person finally was said to have seen him; and a first rumor of this sort was sufficient to establish a general certainty. Popular report became an established fact: the imaginary being was realized; and all the circumstances of mythological tradition, being assembled around this phantom, produced a regular history, of which it was no longer permitted to doubt.

* According to the computation of the Seventy, the period elapsed consisted of about 5,600 years, and this computation was principally followed. It is well known how much, in the first ages of the church, this opinion of the end of the world agitated the minds of men. In the sequel, the general councils encouraged by finding that the general conflagration did not come, pronounced the expectation that prevailed heretical, and its believers were called Millenarians; a circumstance curious enough, since it is evident from the history of the gospels that Jesus Christ was a Millenarian, and of consequence a heretic.

"These mythological traditions recounted that, in the beginning, a woman and a man had by their fall introduced sin and misery into the world. (Consult plate of the Astrological Heaven of the Ancients.)

"By this was denoted the astronomical fact, that the celestial virgin and the herdsman (Bootes), by setting heliacally at the autumnal equinox, delivered the world to the wintry constellations, and seemed, on falling below the horizon, to introduce into the world the genius of evil, Ahrimanes, represented by the constellation of the Serpent.*

* "The Persians," says Chardin, "call the constellation of the serpent Ophiucus, serpent of Eve: and this serpent Ophiucas or Ophioneus plays a similar part in the theology of the Phoenicians," for Pherecydes, their disciple and the master of Pythagoras, said "that Ophioneus Serpentinus had been chief of the rebels against Jupiter." See Mars. Ficin. Apol. Socrat. p. m. 797, col. 2. I shall add that ephah (with ain) signifies in Hebrew, serpent.

These traditions related that the woman had decoyed and seduced the man.*

* In a physical sense to seduce, seducere, means only to attract, to draw after us.

"And in fact, the virgin, setting first, seems to draw the herdsman after her.

"That the woman tempted him by offering him fruit fair to the sight and good to eat, which gave the knowledge of good and evil.

"And in fact, the Virgin holds in her hand a branch of fruit, which she seems to offer to the Herdsman; and the branch, emblem of autumn, placed in the picture of Mithra* between winter and summer, seems to open the door and give knowledge, the key of good and evil.

* See this picture in Hyde, page 111, edition of 1760.

That this couple had been driven from the celestial garden, and that a cherub with a flaming sword had been placed at the gate to guard it.

"And in fact, when the virgin and the herdsman fall beneath the horizon, Perseus rises on the other side;* and this Genius, with a sword in his hand, seems to drive them from the summer heaven, the garden and dominion of fruits and flowers.

* Rather the head of Medusa; that head of a woman once so beautiful, which Perseus cut off and which beholds in his hand, is only that of the virgin, whose head sinks below the horizon at the very moment that Perseus rises; and the serpents which surround it are Orphiucus and the Polar Dragon, who then occupy the zenith. This shows us in what manner the ancients composed all their figures and fables. They took such constellations as they found at the same time on the circle of the horizon, and collecting the different parts, they formed groups which served them as an almanac in hieroglyphic characters. Such is the secret of all their pictures, and the solution of all their mythological monsters. The virgin is also Andromeda, delivered by Perseus from the whale that pursues her (pro-sequitor).

That of this virgin should be born, spring up, an offspring, a child, who should bruise the head of the serpent, and deliver the world from sin.

"This denotes the son, which, at the moment of the winter solstice, precisely when the Persian Magi drew the horoscope of the new year, was placed on the bosom of the Virgin, rising heliacally in the eastern horizon; on this account he was figured in their astrological pictures under the form of a child suckled by a chaste virgin,* and became afterwards, at the vernal equinox, the ram, or the lamb, triumphant over the constellation of the Serpent, which disappeared from the skies.

* Such was the picture of the Persian sphere, cited by Aben Ezra in the Coelam Poeticum of Blaeu, p. 71. "The picture of the first decan of the Virgin," says that writer. "represents a beautiful virgin with flowing hair; sitting in a chair, with two ears of corn in her hand, and suckling an infant, called Jesus by some nations, and Christ in Greek."

In the library of the king of France is a manuscript in Arabic, marked 1165, in which is a picture of the twelve signs; and that of the Virgin represents a young woman with an infant by her side: the whole scene indeed of the birth of Jesus is to be found in the adjacent part of the heavens. The stable is the constellation of the charioteer and the goat, formerly Capricorn: a constellation called proesepe Jovis Heniochi, stable of Iou; and the word Iou is found in the name Iou-seph (Joseph). At no great distance is the ass of Typhon (the great she-bear), and the ox or bull, the ancient attendants of the manger. Peter the porter, is Janus with his keys and bald forehead: the twelve apostles are the genii of the twelve months, etc. This Virgin has acted very different parts in the various systems of mythology: she has been the Isis of the Egyptians, who said of her in one of their inscriptions cited by Julian, the fruit I have brought forth is the sun. The majority of traits drawn by Plutarch apply to her, in the same manner as those of Osiris apply to Bootes: also the seven principal stars of the she-bear, called David's chariot, were called the chariot of Osiris (See Kirker); and the crown that is situated behind, formed of ivy, was called Chen-Osiris, the tree of Osiris. The Virgin has likewise been Ceres, whose mysteries were the same with those of Isis and Mithra; she has been the Diana of the Ephesians; the great goddess of Syria, Cybele, drawn by lions; Minerva, the mother of Bacchus; Astraea, a chaste virgin taken up into heaven at the end of a golden age; Themis at whose feet is the balance that was put in her hands; the Sybil of Virgil, who descends into hell, or sinks below the hemisphere with a branch in her hand, etc.

That, in his infancy, this restorer of divine and celestial nature would live abased, humble, obscure and indigent.

"And this, because the winter sun is abased below the horizon; and that this first period of his four ages or seasons, is a time of obscurity, scarcity, fasting, and want.

"That, being put to death by the wicked, he had risen gloriously; that he had reascended from hell to heaven, where he would reign forever

"This is a sketch of the life of the sun; who, finishing his career at the winter solstice, when Typhon and the rebel angels gain the dominion, seems to be put to death by them; but who soon after is born again, and rises* into the vault of heaven, where he reigns.

* Resurgere, to rise a second time, cannot signify to return to life, but in a metaphorical sense; but we see continually mistakes of this kind result from the ambiguous meaning of the words made use of in ancient tradition.

"Finally, these traditions went so far as to mention even his astrological and mythological names, and inform us that he was called sometimes Chris, that is to say, preserver,* and from that, ye Indians, you have made your god Chrish-en or Chrish-na; and, ye Greek and Western Christians, your Chris-tos, son of Mary, is the same; sometimes he is called Yes, by the union of three letters, which by their numerical value form the number 608, one of the solar periods.** And this, Europeans, is the name which, with the Latin termination, is become your Yes-us or Jesus, the ancient and cabalistic name attributed to young Bacchus, the clandestine son (nocturnal) of the Virgin Minerva, who, in the history of his whole life, and even of his death, brings to mind the history of the god of the Christians, that is, of the star of day, of which they are each of them the emblems."

* The Greeks used to express by X, or Spanish iota, the aspirated ha of the Orientals, who said haris. In Hebrew heres signifies the sun, but in Arabic the meaning of the radical word is, to guard, to preserve, and of haris, guardian, preserver. It is the proper epithet of Vichenou, which demonstrates at once the identity of the Indian and Christian Trinities, and their common origin. It is manifestly but one system, which divided into two branches, one extending to the east, and the other to the west, assumed two different forms: Its principal trunk is the Pythagorean system of the soul of the world, or Iou-piter. The epithet piter, or father, having been applied to the demi-ourgos of Plato, gave rise to an ambiguity which caused an enquiry to be made respecting the son of this father. In the opinion of the philosophers the son was understanding, Nous and Logos, from which the Latins made their Verbum. And thus we clearly perceive the origin of the eternal father and of the Verbum his son, proceeding from him (Mens Ex Deo nata, says Macrobius): the oenima or spiritus mundi, was the Holy Ghost; and it is for this reason that Manes, Pasilides, Valentinius, and other pretended heretics of the first ages, who traced things to their source, said, that God the Father was the supreme inaccessible light (that of the heaven, the primum mobile, or the aplanes); the Son the secondary light resident in the sun, and the Holy Ghost the atmosphere of the earth (See Beausob. vol. II, p. 586): hence, among the Syrians, the representation of the Holy Ghost by a dove, the bird of Venus Urania, that is of the air. The Syrians (says Nigidius de Germaico) assert that a dove sat for a certain number of days on the egg of a fish, and that from this incubation Venus was born: Sextus Empiricus also observes (Inst. Pyrrh. lib. 3, c. 23) that the Syrians abstain from eating doves; which intimates to us a period commencing in the sign Pisces, in the winter solstice. We may farther observe, that if Chris comes from Harisch by a chin, it will signify artificer, an epithet belonging to the sun. These variations, which must have embarrassed the ancients, prove it to be the real type of Jesus, as had been already remarked in the time of Tertullian. "Many, says this writer, suppose with greater probability that the sun is our God, and they refer us to the religion of the Persians." Apologet. c. 16.

** See a curious ode to the sun, by Martianus Capella, translated by Gebelin.

Here a great murmur having arisen among all the Christian groups, the Lamas, the Mussulmans and the Indians called them to order, and the orator went on to finish his discourse:

"You know at present," said he, "how the rest of this system was composed in the chaos and anarchy of the three first centuries; what a multitude of singular opinions divided the minds of men, and armed them with an enthusiasm and a reciprocal obstinacy; because, being equally founded on ancient tradition, they were equally sacred. You know how the government, after three centuries, having embraced one of these sects, made it the orthodox, that is to say, the pre-dominant religion, to the exclusion of the rest; which, being less in number, became heretics; you know how and by what means of violence and seduction this religion was propagated, extended, divided, and enfeebled; how, six hundred years after the Christian innovation, another system was formed from it and from that of the Jews; and how Mahomet found the means of composing a political and theological empire at the expense of those of Moses and the vicars of Jesus.

"Now, if you take a review of the whole history of the spirit of all religion, you will see that in its origin it has had no other author than the sensations and wants of man; that the idea of God has had no other type and model than those of physical powers, material beings, producing either good or evil, by impressions of pleasure or pain on sensitive beings; that in the formation of all these systems the spirit of religion has always followed the same course, and been uniform in its proceedings; that in all of them the dogma has never failed to represent, under the name of gods, the operations of nature, and passions and prejudices of men; that the moral of them all has had for its object the desire of happiness and the aversion to pain; but that the people, and the greater part of legislators, not knowing the route to be pursued, have formed false, and therefore discordant, ideas of virtue and vice of good and evil, that is to say, of what renders man happy or miserable; that in every instance, the means and the causes of propagating and establishing systems have exhibited the same scenes of passion and the same events; everywhere disputes about words, pretexts for zeal, revolutions and wars excited by the ambition of princes, the knavery of apostles, the credulity of proselytes, the ignorance of the vulgar, the exclusive cupidity and intolerant arrogance of all. Indeed, you will see that the whole history of the spirit of religion is only the history of the errors of the human mind, which, placed in a world that it does not comprehend, endeavors nevertheless to solve the enigma; and which, beholding with astonishment this mysterious and visible prodigy, imagines causes, supposes reasons, builds systems; then, finding one defective, destroys it for another not less so; hates the error that it abandons, misconceives the one that it embraces, rejects the truth that it is seeking, composes chimeras of discordant beings; and thus, while always dreaming of wisdom and happiness, wanders blindly in a labyrinth of illusion and doubt."



CHAPTER XXIII.

ALL RELIGIONS HAVE THE SAME OBJECT.

Thus spoke the orator in the name of those men who had studied the origin and succession of religious ideas.

The theologians of various systems, reasoning on this discourse: "It is an impious representation," said some, "whose tendency is nothing less than to overturn all belief, to destroy subordination in the minds of men, and annihilate our ministry and power." "It is a romance," said others, "a tissue of conjectures, composed with art, but without foundation." The moderate and prudent men added: "Supposing all this to be true, why reveal these mysteries? Doubtless our opinions are full of errors; but these errors are a necessary restraint on the multitude. The world has gone thus for two thousand years; why change it now?"

A murmur of disapprobation, which never fails to rise at every innovation, now began to increase; when a numerous group of the common classes of people, and of untaught men of all countries and of every nation, without prophets, without doctors, and without doctrine, advancing in the circle, drew the attention of the whole assembly; and one of them, in the name of all, thus addressed the multitude:

"Mediators and arbiters of nations! the strange relations which have occupied the present debate were unknown to us until this day. Our understanding, confounded and amazed at so many statements, some of them learned, others absurd and all incomprehensible, remains in uncertainty and doubt. One only reflection has struck us: on reviewing so many prodigious facts, so many contradictory assertions, we ask ourselves: What are all these discussions to us? What need have we of knowing what passed five or six thousand years ago, in countries we never heard of, and among men who will ever be unknown to us? True or false, what interest have we in knowing whether the world has existed six thousand, or twenty-five thousand years? Whether it was made of nothing, or of something; by itself, or by a maker, who in his turn would require another maker? What! we are not sure of what happens near us, and shall we answer for what happens in the sun, in the moon, or in imaginary regions of space? We have forgotten our own infancy, and shall we know the infancy of the world? And who will attest what no one has seen? who will certify what no man comprehends?

"Besides, what addition or diminution will it make to our existence, to answer yes or no to all these chimeras? Hitherto neither our fathers nor ourselves have had the least knowledge or notion of them, and we do not perceive that we have had on this account either more or less of the sun, more or less of subsistence, more or less of good or of evil.

"If the knowledge of these things is so necessary, why have we lived as well without it as those who have taken so much trouble concerning it? If this knowledge is superfluous, why should we burden ourselves with it to-day?"

Then addressing himself to the doctors and theologians:

"What!" said he, "is it necessary that we, poor and ignorant men, whose every moment is scarcely sufficient for the cares of life, and the labors of which you take the profit,—is it necessary for us to learn the numberless histories that you have recounted, to read the quantity of books that you have cited, and to study the various languages in which they are composed! A thousand years of life would not suffice—"

"It is not necessary," replied the doctors, "that you should acquire all this science; we have it for you—"

"But even you," replied the simple men, "with all your science, you are not agreed; of what advantage, then, is your science? Besides, how can you answer for us? If the faith of one man is applicable to many, what need have even you to believe? your fathers may have believed for you; and this would be reasonable, since they have seen for you.

"Farther, what is believing, if believing influences no action? And what action is influenced by believing, for instance, that the world is or is not eternal?"

"The latter would be offensive to God," said the doctors.

"How prove you that?" replied the simple men.

"In our books," answered the doctors.

"We do not understand them," returned the simple men.

"We understand them for you," said the doctors.

"That is the difficulty," replied the simple men. "By what right do you constitute yourselves mediators between God and us?"

"By his orders," said the doctors.

"Where is the proof of these orders?" said the simple men.

"In our books," said the doctors.

"We understand them not," said the simple men; "and how came this just God to give you this privilege over us? Why did this common father oblige us to believe on a less degree of evidence than you? He has spoken to you; be it so; he is infallible, and deceives you not. But it is you who speak to us! And who shall assure us that you are not in error yourselves, or that you will not lead us into error? And if we should be deceived, how will that just God save us contrary to law, or condemn us on a law which we have not known?"

"He has given you the natural law," said the doctors.

"And what is the natural law?" replied the simple men. "If that law is sufficient, why has he given any other? If it is not sufficient, why did he make it imperfect?"

"His judgments are mysteries," said the doctors, "and his justice is not like that of men."

"If his justice," replied the simple men, "is not like ours, by what rule are we to judge of it? And, moreover, why all these laws, and what is the object proposed by them?"

"To render you more happy," replied a doctor, "by rendering you better and more virtuous. It is to teach man to enjoy his benefits, and not injure his fellows, that God has manifested himself by so many oracles and prodigies."

"In that case," said the simple men, "there is no necessity for so many studies, nor of such a variety of arguments; only tell us which is the religion that best answers the end which they all propose."

Immediately, on this, every group, extolling its own morality above that of all others, there arose among the different sects a new and most violent dispute.

"It is we," said the Mussulmans, "who possess the most excellent morals, who teach all the virtues useful to men and agreeable to God. We profess justice, disinterestedness, resignation to providence, charity to our brethren, alms-giving, and devotion; we torment not the soul with superstitious fears; we live without alarm, and die without remorse."

"How dare you speak of morals," answered the Christian priests, "you, whose chief lived in licentiousness and preached impurity? You, whose first precept is homicide and war? For this we appeal to experience: for these twelve hundred years your fanatical zeal has not ceased to spread commotion and carnage among the nations. If Asia, so flourishing in former times, is now languishing in barbarity and depopulation, it is in your doctrine that we find the cause; in that doctrine, the enemy of all instruction, which sanctifies ignorance, which consecrates the most absolute despotism in the governors, imposes the most blind and passive obedience in the people, that has stupefied the faculties of man, and brutalized the nations.

"It is not so with our sublime and celestial morals; it was they which raised the world from its primitive barbarity, from the senseless and cruel superstitions of idolatry, from human sacrifices,* from the shameful orgies of pagan mysteries; they it was that purified manners, proscribed incest and adultery, polished savage nations, banished slavery, and introduced new and unknown virtues, charity for men, their equality in the sight of God, forgiveness and forgetfulness of injuries, the restraint of all the passions, the contempt of worldly greatness, a life completely spiritual and completely holy!"

* Read the cold declaration of Eusebius (Proep. Evang. lib. I, p. 11,), who pretends that, since the coming of Christ, there have been neither wars, nor tyrants, nor cannibals, nor sodomites, nor persons committing incest, nor savages destroying their parents, etc. When we read these fathers of the church we are astonished at their insincerity or infatuation.

"We admire," said the Mussulmans, "the ease with which you reconcile that evangelical meekness, of which you are so ostentatious, with the injuries and outrages with which you are constantly galling your neighbors. When you criminate so severely the great man whom we revere, we might fairly retort on the conduct of him whom you adore; but we scorn such advantages, and confining ourselves to the real object in question, we maintain that the morals of your gospel have by no means that perfection which you ascribe to them; it is not true that they have introduced into the world new and unknown virtues: for example, the equality of men in the sight of God,—that fraternity and that benevolence which follow from it, were formal doctrines of the sect of the Hermatics or Samaneans,* from whom you descend. As to the forgiveness of injuries, the Pagans themselves had taught it; but in the extent that you give it, far from being a virtue, it becomes an immorality, a vice. Your so much boasted precept of turning one cheek after the other, is not only contrary to every sentiment of man, but is opposed to all ideas of justice. It emboldens the wicked by impunity, debases the virtuous by servility, delivers up the world to despotism and tyranny, and dissolves all society. Such is the true spirit of your doctrines. Your gospels in their precepts and their parables, never represent God but as a despot without any rules of equity; a partial father treating a debauched and prodigal son with more favor than his respectful and virtuous children; a capricious master, who gives the same wages to workmen who had wrought but one hour, as to those who had labored through the whole day; one who prefers the last comers to the first. The moral is everywhere misanthropic and antisocial; it disgusts men with life and with society; and tends only to encourage hermitism and celibacy.

* The equality of mankind in a state of nature and in the eyes of God was one of the principal tenets of the Samaneans, and they appear to be the only ancients that entertained this opinion.

"As to the manner in which you have practised these morals, we appeal in our turn to the testimony of facts. We ask whether it is this evangelical meekness which has excited your interminable wars between your sects, your atrocious persecutions of pretended heretics, your crusades against Arianism, Manicheism, Protestantism, without speaking of your crusades against us, and of those sacrilegious associations, still subsisting, of men who take an oath to continue them?* We ask you whether it be gospel charity which has made you exterminate whole nations in America, to annihilate the empires of Mexico and Peru; which makes you continue to dispeople Africa and sell its inhabitants like cattle, notwithstanding your abolition of slavery; which makes you ravage India and usurp its dominions; and whether it be the same charity which, for three centuries past, has led you to harrass the habitations of the people of three continents, of whom the most prudent, the Chinese and Japanese, were constrained to drive you off, that they might escape your chains and recover their internal peace?"

* The oath taken by the knights of the Order of Malta, is to kill, or make the Mahometans prisoners, for the glory of God.

Here the Bramins, the Rabbins, the Bonzes, the Chamans, the Priests of the Molucca islands, and the coasts of Guinea, loading the Christian doctors with reproaches: "Yes!" cried they, "these men are robbers and hypocrites, who preach simplicity, to surprise confidence; humility, to enslave with more ease; poverty, to appropriate all riches to themselves. They promise another world, the better to usurp the present; and while they speak to you of tolerance and charity, they burn, in the name of God, the men who do not worship him in their manner."

"Lying priests," retorted the missionaries, "it is you who abuse the credulity of ignorant nations to subjugate them. It is you who have made of your ministry an art of cheating and imposture; you have converted religion into a traffic of cupidity and avarice. You pretend to hold communications with spirits, and they give for oracles nothing but your wills. You feign to read the stars, and destiny decrees only your desires. You cause idols to speak, and the gods are but the instruments of your passions. You have invented sacrifices and libations, to collect for your own profit the milk of flocks, and the flesh and fat of victims; and under the cloak of piety you devour the offerings of the gods, who cannot eat, and the substance of the people who are forced to labor."

"And you," replied the Bramins, the Bonzes, the Chamans, "you sell to the credulous living, your vain prayers for the souls of the dead. With your indulgences and your absolutions you have usurped the power of God himself; and making a traffic of his favors and pardons, you have put heaven at auction; and by your system of expiations you have formed a tariff of crimes, which has perverted all consciences."*

* As long as it shall be possible to obtain purification from crimes and exemption from punishment by means of money or other frivolous practices; as long as kings and great men shall suppose that building temples or instituting foundations, will absolve them from the guilt of oppression and homicide; as long as individuals shall imagine that they may rob and cheat, provided they observe fast during Lent, go to confession, and receive extreme unction, it is impossible there should exist in society any morality or virtue; and it is from a deep conviction of truth, that a modern philosopher has called the doctrine of expiations la verola des societes.

"Add to this," said the Imans, "that these men have invented the most insidious of all systems of wickedness,—the absurd and impious obligation of recounting to them the most intimate secrets of actions and of thoughts (confessions); so their insolent curiosity has carried their inquisition even into the sanctuary of the marriage bed,* and the inviolable recesses of the heart."

* Confession is a very ancient invention of the priests, who did not fail to avail themselves of that means of governing. It was practised in the Egyptian, Greek, Phrygian, Persian mysteries, etc. Plutarch has transmitted us the remarkable answer of a Spartan whom a priest wanted to confess. "Is it to you or to God I am to confess?" "To God," answered the priest: "In that case," replied the Spartan, "man, begone!" (Remarkable Savings of the Lacedemonians.) The first Christians confessed their faults publicly, like the Essenians. Afterwards, priests began to be established, with power of absolution from the sin of idolatry. In the time of Theodosius, a woman having publicly confessed an intrigue with a deacon, bishop Necterius, and his successor Chrysostom, granted communion without confession. It was not until the seventh century that the abbots of convents exacted from monks and nuns confession twice a year; and it was at a still later period that bishops of Rome generalized it.

The Mussulmen, who suppose women to have no souls, are shocked at the idea of confession; and say; How can an honest man think of listening to the recital of the actions or the secret thoughts of a woman? May we not also ask, on the other hand, how can an honest woman consent to reveal them?

Thus by mutual reproaches the doctors of the different sects began to reveal all the crimes of their ministry—all the vices of their craft; and it was found that among all nations the spirit of the priesthood, their system of conduct, their actions their morals, were absolutely the same:

That they had everywhere formed secret associations and corporations at enmity with the rest of society:*

* That we may understand the general feelings of priests respecting the rest of mankind, whom they always call by the name of the people, let us hear one of the doctors of the church. "The people," says Bishop Synnesius, in Calvit. page 315, "are desirous of being deceived, we cannot act otherwise respecting them. The case was similar with the ancient priests of Egypt, and for this reason they shut themselves up in their temples, and there composed their mysteries, out of the reach of the eye of the people." And forgetting what he has before just said, he adds: "for had the people been in the secret they might have been offended at the deception played upon them. In the mean time how is it possible to conduct one's self otherwise with the people so long as they are people? For my own part, to myself I shall always be a philosopher, but in dealing with the mass of mankind, I shall be a priest."

"A little jargon," says Geogory Nazianzen to St. Jerome (Hieron. ad. Nep.) "is all that is necessary to impose on the people. The less they comprehend, the more they admire. Our forefathers and doctors of the church have often said, not what they thought, but what circumstances and necessity dictated to them."

"We endeavor," says Sanchoniaton, "to excite admiration by means of the marvellous." (Proep. Evang. lib. 3.)

Such was the conduct of all the priests of antiquity, and is still that of the Bramins and Lamas who are the exact counterpart of the Egyptian priests. Such was the practice of the Jesuits, who marched with hasty strides in the same career. It is useless to point out the whole depravity of such a doctrine. In general every association which has mystery for its basis, or an oath of secrecy, is a league of robbers against society, a league divided in its very bosom into knaves and dupes, or in other words agents and instruments. It is thus we ought to judge of those modern clubs, which, under the name of Illuminatists, Martinists, Cagliostronists, and Mesmerites, infest Europe. These societies are the follies and deceptions of the ancient Cabalists, Magicians, Orphies, etc., "who," says Plutarch, "led into errors of considerable magnitude, not only individuals, but kings and nations."

That they had everywhere attributed to themselves prerogatives and immunities, by means of which they lived exempt from the burdens of other classes:

That they everywhere avoided the toils of the laborer, the dangers of the soldier, and the disappointments of the merchant:

That they lived everywhere in celibacy, to shun even the cares of a family:

That, under the cloak of poverty, they found everywhere the secret of procuring wealth and all sorts of enjoyments:

That under the name of mendicity they raised taxes to a greater amount than princes:

That in the form of gifts and offerings they had established fixed and certain revenues exempt from charges:

That under pretence of retirement and devotion they lived in idleness and licentiousness:

That they had made a virtue of alms-giving, to live quietly on the labors of others:

That they had invented the ceremonies of worship, as a means of attracting the reverence of the people, while they were playing the parts of gods, of whom they styled themselves the interpreters and mediators, to assume all their powers; that, with this design, they had (according to the degree of ignorance or information of their people) assumed by turns the character of astrologers, drawers of horoscopes, fortune-tellers, magicians,* necromancers, quacks, physicians, courtiers, confessors of princes, always aiming at the great object to govern for their own advantage:

* What is a magician, in the sense in which people understand the word? A man who by words and gestures pretends to act on supernatural beings, and compel them to descend at his call and obey his orders. Such was the conduct of the ancient priests, and such is still that of all priests in idolatrous nations; for which reason we have given them the denomination of Magicians.

And when a Christian priest pretends to make God descend from heaven, to fix him to a morsel of leaven, and render, by means of this talisman, souls pure and in a state of grace, what is this but a trick of magic? And where is the difference between a Chaman of Tartary who invokes the Genii, or an Indian Bramin, who makes Vichenou descend in a vessel of water to drive away evil spirits? Yes, the identity of the spirit of priests in every age and country is fully established! Every where it is the assumption of an exclusive privilege, the pretended faculty of moving at will the powers of nature; and this assumption is so direct a violation of the right of equality, that whenever the people shall regain their importance, they will forever abolish this sacrilegious kind of nobility, which has been the type and parent stock of the other species of nobility.

That sometimes they had exalted the power of kings and consecrated their persons, to monopolize their favors, or participate their sway:

That sometimes they had preached up the murder of tyrants (reserving it to themselves to define tyranny), to avenge themselves of their contempt or their disobedience:

And that they always stigmatised with impiety whatever crossed their interests; that they hindered all public instruction, to exercise the monopoly of science; that finally, at all times and in all places, they had found the secret of living in peace in the midst of the anarchy they created, in safety under the despotism that they favored, in idleness amidst the industry they preached, and in abundance while surrounded with scarcity; and all this by carrying on the singular trade of selling words and gestures to credulous people, who purchase them as commodities of the greatest value.*

* A curious work would be the comparative history of the agnuses of the pope and the pastils of the grand Lama. It would be worth while to extend this idea to religions ceremonies in general, and to confront column by column, the analogous or contrasting points of faith and superstitious practices in all nations. There is one more species of superstition which it would be equally salutary to cure, blind veneration for the great; and for this purpose it would be alone sufficient to write a minute detail of the private life of kings and princes. No work could be so philosophical as this; and accordingly we have seen what a general outcry was excited among kings and the panders of kings, when the Anecdotes of the Court of Berlin first appeared. What would be the alarm were the public put in possession of the sequel of this work? Were the people fairly acquainted with all the absurdities of this species of idol, they would no longer be exposed to covet their specious pleasures of which the plausible and hollow appearance disturbs their peace, and hinders them from enjoying the much more solid happiness of their own condition.

Then the different nations, in a transport of fury, were going to tear in pieces the men who had thus abused them; but the legislator, arresting this movement of violence, addressed the chiefs and doctors:

"What!" said he, "instructors of nations, is it thus that you have deceived them?"

And the terrified priests replied.

"O legislator! we are men. The people are so superstitious! they have themselves encouraged these errors."*

* Consider in this view the Brabanters.

And the kings said:

"O legislator! the people are so servile and so ignorant! they prostrated themselves before the yoke, which we scarcely dared to show them."*

* The inhabitants of Vienna, for example, who harnessed themselves like cattle and drew the chariot of Leopold.

Then the legislator, turning to the people—"People!" said he, "remember what you have just heard; they are two indelible truths. Yes, you yourselves cause the evils of which you complain; yourselves encourage the tyrants, by a base adulation of their power, by an imprudent admiration of their false beneficence, by servility in obedience, by licentiousness in liberty, and by a credulous reception of every imposition. On whom shall you wreak vengeance for the faults committed by your own ignorance and cupidity?"

And the people, struck with confusion, remained in mournful silence.



CHAPTER XXIV.

SOLUTION OF THE PROBLEM OF CONTRADICTIONS.

The legislator then resumed his discourse: "O nations!" said he, "we have heard the discussion of your opinions. The different sentiments which divide you have given rise to many reflections, and furnished several questions which we shall propose to you to solve.

"First, considering the diversity and opposition of the creeds to which you are attached, we ask on what motives you found your persuasion? Is it from a deliberate choice that you follow the standard of one prophet rather than another? Before adopting this doctrine, rather than that, did you first compare? did you carefully examine them? Or have you received them only from the chance of birth, from the empire of education and habit? Are you not born Christians on the borders of the Tiber, Mussulmans on those of the Euphrates, Idolaters on the Indus, just as you are born fair in cold climates, and sable under the scorching sun of Africa? And if your opinions are the effect of your fortuitous position on the earth, of consanguinity, of imitation, how is it that such a hazard should be a ground of conviction, an argument of truth?

"Secondly, when we reflect on the mutual proscriptions and arbitrary intolerance of your pretensions, we are frightened at the consequences that flow from your own principles. Nations! who reciprocally devote each other to the bolts of heavenly wrath, suppose that the universal Being, whom you revere, should this moment descend from heaven on this multitude; and, clothed with all his power, should sit on this throne to judge you; suppose that he should say to you: Mortals! it is your own justice that I am going to exercise upon you. Yes, of all the religious systems that divide you, one alone shall this day be preferred; all the others, all this multitude of standards, of nations, of prophets, shall be condemned to eternal destruction. This is not enough: among the particular sects of the chosen system, one only can be favored; all the others must be condemned: neither is this enough;—from this little remnant of a group I must exclude all those who have not fulfilled the conditions enjoined by its precepts. O men! to what a small number of elect have you limited your race! to what a penury of beneficence do you reduce the immensity of my goodness! to what a solitude of beholders do you condemn my greatness and my glory!