** 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 Virgiclass="underline" " 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.