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."