The Ruins Part 20

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, acc.u.mulated 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 circ.u.mstances, on the borders of the Euphrates and the Mediterranean, served to form them into new combinations.

XIII. Christianity, or the Allegorical Wors.h.i.+p of the Sun, under the cabalistical names of Chrish-en, or Christ, and Ye-sus or Jesus.

"In const.i.tuting 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 wors.h.i.+p 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 const.i.tution of the state remained entire, the coercive force of the government and the laws opposed these innovations, and r.e.t.a.r.ded their progress; nevertheless the high places were full of idols; and the G.o.d 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 a.s.syrian 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 wors.h.i.+p; 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 a.s.sert 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 a.n.a.logy 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 a.s.syrians 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 a.n.a.logous. The cry there was a great mediator, a final judge, a future saviour, a king, G.o.d, 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 amba.s.sador, a final Saviour; when a singular circ.u.mstance 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 bra.s.s; 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 fict.i.tious 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 G.o.d 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 G.o.d of Moses (Yahouh), but by the Elohim or G.o.ds 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 G.o.ds 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 circ.u.mstances of mythological tradition, being a.s.sembled 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 princ.i.p.ally 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, p.r.o.nounced the expectation that prevailed heretical, and its believers were called Millenarians; a circ.u.mstance 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 Poetic.u.m 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 ma.n.u.script 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 a.s.s of Typhon (the great she-bear), and the ox or bull, the ancient attendants of the manger. Peter the porter, is Ja.n.u.s 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 princ.i.p.al 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 G.o.ddess 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 h.e.l.l, 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 h.e.l.l to heaven, where he would reign forever

"This is a sketch of the life of the sun; who, finis.h.i.+ng 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 G.o.d 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 G.o.d 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 ident.i.ty 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, a.s.sumed two different forms: Its princ.i.p.al 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 Verb.u.m.

And thus we clearly perceive the origin of the eternal father and of the Verb.u.m 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 G.o.d 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) a.s.sert that a dove sat for a certain number of days on the egg of a fish, and that from this incubation Venus was born: s.e.xtus 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 embarra.s.sed 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 G.o.d, and they refer us to the religion of the Persians." Apologet. c. 16.

** See a curious ode to the sun, by Martia.n.u.s 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 mult.i.tude 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.