Part 16 (2/2)
”But in this arrangement, religion did not change its first principles; the idea of G.o.d was always that of physical beings, operating good or evil, that is, impressing sensations of pleasure or pain: the dogma was the knowledge of their laws, or their manner of acting; virtue and sin, the observance or infraction of these laws; and morality, in its native simplicity, was the judicious practice of whatever contributes to the preservation of existence, the well-being of one's self and his fellow creatures.*
* We may add, says Plutarch, that these Egyptian priests always regarded the preservation of health as a point of the first importance, and as indispensably necessary to the practice of piety and the service of the G.o.ds. See his account of Isis and Osiris, towards the end.
”Should it be asked at what epoch this system took its birth, we shall answer on the testimony of the monuments of astronomy itself; that its principles appear with certainty to have been established about seventeen thousand years ago,* and if it be asked to what people it is to be attributed, we shall answer that the same monuments, supported by unanimous traditions, attribute it to the first tribes of Egypt; and when reason finds in that country all the circ.u.mstances which could lead to such a system; when it finds there a zone of sky, bordering on the tropic, equally free from the rains of the equator and the fogs of the North;** when it finds there a central point of the sphere of the ancients, a salubrious climate, a great, but manageable river, a soil fertile without art or labor, inundated without morbid exhalations, and placed between two seas which communicate with the richest countries, it conceives that the inhabitant of the Nile, addicted to agriculture from the nature of his soil, to geometry from the annual necessity of measuring his lands, to commerce from the facility of communications, to astronomy from the state of his sky, always open to observation, must have been the first to pa.s.s from the savage to the social state; and consequently to attain the physical and moral sciences necessary to civilized life.
* The historical orator follows here the opinion of M.
Dupuis, who, in his learned memoirs concerning the Origin of the Constellations and Origin of all Wors.h.i.+p, has a.s.signed many plausible reasons to prove that Libra was formerly the sign of the vernal, and Aries of the autumnal equinox; that is, that since the origin of the actual astronomical system, the precession of the equinoxes has carried forward by seven signs the primitive order of the zodiac. Now estimating the precession at about seventy years and a half to a degree, that is, 2,115 years to each sign; and observing that Aries was in its fifteenth degree, 1,447 years before Christ, it follows that the first degree of Libra could not have coincided with the vernal equinox more lately than 15,194 years before Christ; now, if you add 1790 years since Christ, it appears that 16,984 years have elapsed since the origin of the Zodiac. The vernal equinox coincided with the first degree of Aries, 2,504 years before Christ, and with the first degree of Taurus 4,619 years before Christ. Now it is to be observed, that the wors.h.i.+p of the Bull is the princ.i.p.al article in the theological creed of the Egyptians, Persians, j.a.panese, etc.; from whence it clearly follows, that some general revolution took place among these nations at that time. The chronology of five or six thousand years in Genesis is little agreeable to this hypothesis; but as the book of Genesis cannot claim to be considered as a history farther back than Abraham, we are at liberty to make what arrangements we please in the eternity that preceded.
See on this subject the a.n.a.lysis of Genesis, in the first volume of New Researches on Ancient History; see also Origin of Constellatians, by Dupuis, 1781; the Origin of Wors.h.i.+p, in 3 vols. 1794, and the Chronological Zodiac, 1806.
** M. Balli, in placing the first astronomers at Selingenakoy, near the Bailkal paid no attention to this twofold circ.u.mstance: it equally argues against their being placed at Axoum on account of the rains, and the Zimb fly of which Mr. Bruce speaks.
”It was, then, on the borders of the upper Nile, among a black race of men, that was organized the complicated system of the wors.h.i.+p of the stars, considered in relation to the productions of the earth and the labors of agriculture; and this first wors.h.i.+p, characterized by their adoration under their own forms and natural attributes, was a simple proceeding of the human mind. But in a short time, the multiplicity of the objects of their relations, and their reciprocal influence, having complicated the ideas, and the signs that represented them, there followed a confusion as singular in its cause as pernicious in its effects.”
III. Third system. Wors.h.i.+p of Symbols, or Idolatry.
”As soon as this agricultural people began to observe the stars with attention, they found it necessary to individualize or group them; and to a.s.sign to each a proper name, in order to understand each other in their designation. A great difficulty must have presented itself in this business: First, the heavenly bodies, similar in form, offered no distinguis.h.i.+ng characteristics by which to denominate them; and, secondly, the language in its infancy and poverty, had no expressions for so many new and metaphysical ideas. Necessity, the usual stimulus of genius, surmounted everything. Having remarked that in the annual revolution, the renewal and periodical appearance of terrestrial productions were constantly a.s.sociated with the rising and setting of certain stars, and to their position as relative to the sun, the fundamental term of all comparison, the mind by a natural operation connected in thought these terrestrial and celestial objects, which were connected in fact; and applying to them a common sign, it gave to the stars, and their groups, the names of the terrestrial objects to which they answered.*
* ”The ancients,” says Maimonides, ”directing all their attention to agriculture, gave names to the stars derived from their occupation during the year.” More Neb. pars 3.
”Thus the Ethopian of Thebes named stars of inundation, or Aquarius, those stars under which the Nile began to overflow;* stars of the ox or the bull, those under which they began to plow; stars of the lion, those under which that animal, driven from the desert by thirst, appeared on the banks of the Nile; stars of the sheaf, or of the harvest virgin, those of the reaping season; stars of the lamb, stars of the two kids, those under which these precious animals were brought forth: and thus was resolved the first part of the difficulty.
* This must have been June.
”Moreover, man having remarked in the beings which surrounded him certain qualities distinctive and proper to each species, and having thence derived a name by which to designate them, he found in the same source an ingenious mode of generalizing his ideas; and transferring the name already invented to every thing which bore any resemblance or a.n.a.logy, he enriched his language with a perpetual round of metaphors.
”Thus the same Ethiopian having observed that the return of the inundation always corresponded with the rising of a beautiful star which appeared towards the source of the Nile, and seemed to warn the husbandman against the coming waters, he compared this action to that of the animal who, by his barking, gives notice of danger, and he called this star the dog, the barker (Sirius). In the same manner he named the stars of the crab, those where the sun, having arrived at the tropic, retreated by a slow retrograde motion like the crab or cancer. He named stars of the wild goat, or Capricorn, those where the sun, having reached the highest point in his annuary tract, rests at the summit of the horary gnomon, and imitates the goat, who delights to climb the summit of the rocks. He named stars of the balance, or libra, those where the days and nights, being equal, seemed in equilibrium, like that instrument; and stars of the scorpion, those where certain periodical winds bring vapors, burning like the venom of the scorpion. In the same manner he called by the name of rings and serpents the figured traces of the orbits of the stars and the planets, and such was the general mode of naming all the stars and even the planets, taken by groups or as individuals, according to their relations with husbandry and terrestrial objects, and according to the a.n.a.logies which each nation found between them and the objects of its particular soil and climate.*
* The ancients had verbs from the substantives crab, goat, tortoise, as the French have at present the verbs serpenter, coquetter. The history of all languages is nearly the same.
”From this it appeared that abject and terrestrial beings became a.s.sociated with the superior and powerful inhabitants of heaven; and this a.s.sociation became stronger every day by the mechanism of language and the const.i.tution of the human mind. Men would say by a natural metaphor: The bull spreads over the earth the germs of fecundity (in spring) he restores vegetation and plenty: the lamb (or ram) delivers the skies from the maleficent powers of winter; he saves the world from the serpent (emblem of the humid season) and restores the empire of goodness (summer, joyful season): the scorpion pours out his poison on the earth, and scatters diseases and death. The same of all similar effects.
”This language, understood by every one, was attended at first with no inconvenience; but in the course of time, when the calendar had been regulated, the people, who had no longer any need of observing the heavens, lost sight of the original meaning of these expressions; and the allegories remaining in common use became a fatal stumbling block to the understanding and to reason. Habituated to a.s.sociate to the symbols the ideas of their archetypes, the mind at last confounded them: then the same animals, whom fancy had transported to the skies, returned again to the earth; but being thus returned, clothed in the livery of the stars, they claimed the stellary attributes, and imposed on their own authors. Then it was that the people, believing that they saw their G.o.ds among them, could pray to them with more convenience: they demanded from the ram of their flock the influences which might be expected from the heavenly ram; they prayed the scorpion not to pour out his venom upon nature; they revered the crab of the sea, the scarabeus of the mud, the fish of the river; and by a series of corrupt but inseparable a.n.a.logies, they lost themselves in a labyrinth of well connected absurdities.
”Such was the origin of that ancient whimsical wors.h.i.+p of the animals; such is the train of ideas by which the character of the divinity became common to the vilest of brutes, and by which was formed that theological system, extremely comprehensive, complicated, and learned, which, rising on the borders of the Nile, propagated from country to country by commerce, war, and conquest, overspread the whole of the ancient world; and which, modified by time, circ.u.mstances and prejudices, is still seen entire among a hundred nations, and remains as the essential and secret basis of the theology of those even who despise and reject it.”
Some murmurs at these words being heard from various groups: ”Yes!”
continued the orator, ”hence arose, for instance, among you, nations of Africa, the adoration of your fetiches, plants, animals, pebbles, pieces of wood, before which your ancestors would not have had the folly to bow, if they had not seen in them talismans endowed with the virtue of the stars.*
* The ancient astrologers, says the most learned of the Jews (Maimonides), having sacredly a.s.signed to each planet a color, an animal, a tree, a metal, a fruit, a plant, formed from them all a figure or representation of the star, taking care to select for the purpose a proper moment, a fortunate day, such as the conjunction of the star, or some other favorable aspect. They conceived that by their magic ceremonies they could introduce into those figures or idols the influences of the superior beings after which they were modeled. These were the idols that the Chaldean-Sabeans adored; and in the performance of their wors.h.i.+p they were obliged to be dressed in the proper color. The astrologers, by their practices, thus introduced idolatry, desirous of being regarded as the dispensers of the favors of heaven; and as agriculture was the sole employment of the ancients, they succeeded in persuading them that the rain and other blessings of the seasons were at their disposal. Thus the whole art of agriculture was exercised by rules of astrology, and the priests made talismans or charms which were to drive away locusts, flies, etc. See Maimonides, More Nebuchim, pars 3, c. 29.
The priests of Egypt, Persia, India, etc., pretended to bind the G.o.ds to their idols, and to make them come from heaven at their pleasure. They threatened the sun and moon, if they were disobedient, to reveal the secret mysteries, to shake the skies, etc., etc. Euseb. Proecep. Evang. p. 198, and Jamblicus de Mysteriis Aegypt.
”Here, ye nations of Tartary, is the origin of your marmosets, and of all that train of animals with which your chamans ornament their magical robes. This is the origin of those figures of birds and of snakes which savage nations imprint upon their skins with sacred and mysterious ceremonies.
”Ye inhabitants of India! in vain you cover yourselves with the veil of mystery: the hawk of your G.o.d Vichenou is but one of the thousand emblems of the sun in Egypt; and your incarnations of a G.o.d in the fish, the boar, the lion, the tortoise, and all his monstrous adventures, are only the metamorphoses of the sun, who, pa.s.sing through the signs of the twelve animals (or the zodiac), was supposed to a.s.sume their figures, and perform their astronomical functions.*
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