The Ruins Part 14

At these words, the Christian doctors, crying sacrilege and blasphemy, sprang forward in a transport of fury to fall upon the Jew; and a troop of monks, in motley dresses of black and white, advanced with a standard on which were painted pincers, gridirons, lighted f.a.gots, and the words Justice, Charity, Mercy.* "It is necessary," said they, "to make an example of these impious wretches, and burn them for the glory of G.o.d."

They began even to prepare the pile, when a Mussulman answered in a strain of irony:

"This, then, is that religion of peace, that meek and beneficent system which you so much extol! This is that evangelical charity which combats infidelity with persuasive mildness, and repays injuries with patience!

Ye hypocrites! It is thus that you deceive mankind--thus that you propagate your accursed errors! When you were weak, you preached liberty, toleration, peace; when you are strong, you practise persecution and violence--"

* This description answers exactly to the banner of the Inquisition of Spanish Jacobins.

And he was going to begin the history of the wars and slaughters of Christianity, when the legislator, demanding silence, suspended this scene of discord.

The monks, affecting a tone of meekness and humility, exclaimed: "It is not ourselves that we would avenge; it is the cause of G.o.d; it is the glory of G.o.d that we defend."

"And what right have you, more than we," said the Imans, "to const.i.tute yourselves the representatives of G.o.d? Have you privileges that we have not? Are you not men like us?"

"To defend G.o.d," said another group, "to pretend to avenge him, is to insult his wisdom and his power. Does he not know, better than men, what befits his dignity?"

"Yes," replied the monks, "but his ways are secret."

"And it remains for you to prove," said the Rabbins, "that you have the exclusive privilege of understanding them."

Then, proud of finding supporters to their cause, the Jews thought that the books of Moses were going to be triumphant, when the Mobed (high priest) of the Pa.r.s.es obtained leave to speak.

"We have heard," said he, "the account of the Jews and Christians of the origin of the world; and, though greatly mutilated, we find in it some facts which we admit. But we deny that they are to be attributed to the legislator of the Hebrews. It was not he who made known to men these sublime truths, these celestial events. It was not to him that G.o.d revealed them, but to our holy prophet Zoroaster: and the proof of this is in the very books that they refer to. Examine with attention the laws, the ceremonies, the precepts established by Moses in those books; you will not find the slightest indication, either expressed or understood, of what const.i.tutes the basis of the Jewish and Christian theology. You nowhere find the least trace of the immortality of the soul, or of a future life, or of heaven, or of h.e.l.l, or of the revolt of the princ.i.p.al angel, author of the evils of the human race. These ideas were not known to Moses, and the reason is very obvious: it was not till four centuries afterwards that Zoroaster first evangelized them in Asia.*

* See the Chronology of the Twelve Ages, in which I conceive myself to have clearly proved that Moses lived about 1,400 years before Jesus Christ, and Zoroaster about a thousand.

"Thus," continued the Mobed, turning to the Rabbins, "it was not till after that epoch, that is to say, in the time of your first kings, that these ideas began to appear in your writers; and then their appearance was obscure and gradual, according to the progress of the political relations between your ancestors and ours. It was especially when, having been conquered by the kings of Nineveh and Babylon and transported to the banks of the Tygris and the Euphrates, where they resided for three successive generations, that they imbibed manners and opinions which had been rejected as contrary to their law. When our king Cyrus had delivered them from slavery, their heart was won to us by grat.i.tude; they became our disciples and imitators; and they admitted our dogmas in the revision of their books;* for your Genesis, in particular, was never the work of Moses, but a compilation drawn up after the return from the Babylonian captivity, in which are inserted the Chaldean opinions of the origin of the world.

* In the first periods of the Christian church, not only the most learned of those who have since been denominated heretics, but many of the orthodox conceived Moses to have written neither the law nor the Pentateuch, but that the work was a compilation made by the elders of the people and the Seventy, who, after the death of Moses, collected his scattered ordinances, and mixed with them things that were extraneous; similar to what happened as to the Koran of Mahomet. See Les Clementines, Homel. 2. sect. 51. and Homel. 3. sect. 42.

Modern critics, more enlightened or more attentive than the ancients, have found in Genesis in particular, marks of its having been composed on the return from the captivity; but the princ.i.p.al proofs have escaped them. These I mean to exhibit in an a.n.a.lysis of the book of Genesis, in which I shall demonstrate that the tenth chapter, among others, which treats of the pretended generations of the man called Noah, is a real geographical picture of the world, as it was known to the Hebrews at the epoch of the captivity, which was bounded by Greece or h.e.l.las at the West, mount Caucasus at the North, Persia at the East, and Arabia and Upper Egypt at the South. All the pretended personages from Adam to Abraham, or his father Terah, are mythological beings, stars, constellations, countries. Adam is Bootes: Noah is Osiris: Xisuthrus Ja.n.u.s, Saturn; that is to say Capricorn, or the celestial Genius that opened the year. The Alexandrian Chronicle says expressly, page 85, that Nimrod was supposed by the Persians to be their first king, as having invented the art of hunting, and that he was translated into heaven, where he appears under the name of Orion.

"At first the pure followers of the law, opposing to the emigrants the letter of the text and the absolute silence of the prophet, endeavored to repel these innovations; but they ultimately prevailed, and our doctrine, modified by your ideas, gave rise to a new sect.

"You expected a king to restore your political independence; we announced a G.o.d to regenerate and save mankind. From this combination of ideas, your Essenians laid the foundation of Christianity: and whatever your pretensions may be, Jews, Christians, Mussulmans, you are, in your system of spiritual beings, only the blundering followers of Zoroaster."

The Mobed, then pa.s.sing on to the details of his religion, quoting from the Zadder and the Zendavesta, recounted, in the same order as they are found in the book of Genesis, the creation of the world in six gahans,*

the formation of a first man and a first woman, in a divine place, under the reign of perfect good; the introduction of evil into the world by the great snake, emblem of Ahrimanes; the revolt and battles of the Genius of evil and darkness against Ormuzd, G.o.d of good and of light; the division of the angels into white and black, or good and bad; their hierarchal orders, cherubim, seraphim, thrones, dominions, etc.; the end of the world at the close of six thousand years; the coming of the lamb, the regenerator of nature; the new world; the future life, and the regions of happiness and misery; the pa.s.sage of souls over the bridge of the bottomless pit; the celebration of the mysteries of Mithras; the unleavened bread which the initiated eat; the baptism of new-born children; the unction of the dead; the confession of sins; and, in a word, he recited so many things a.n.a.lagous to those of the three preceding religions, that his discourse seemed like a commentary or a continuation of the Koran or the Apocalypse.**

* Or periods, or in six gahan-bars, that is six periods of time. These periods are what Zoroaster calls the thousands of G.o.d or of light, meaning the six summer months. In the first, say the Persians, G.o.d created (arranged in order) the heavens; in the second the waters; in the third the earth; in the fourth trees; in the fifth animals; and in the sixth man; corresponding with the account in Genesis. For particulars see Hyde, ch. 9, and Henry Lord, ch. 2, on the religion of the ancient Persians. It is remarkable that the same tradition is found in the sacred books of the Etrurians, which relate that the fabricator of all things had comprised the duration of his work in a period of twelve thousand years, which period was distributed to the twelve houses of the sun. In the first thousand, G.o.d made heaven and earth; in the second the firmament; in the third the sea and the waters; in the fourth the sun, moon and stars; in the fifth the souls of animals, birds, and reptiles; in the sixth man. See Suidas, at the word Tyrrhena; which shows first the ident.i.ty of their theological and astrological opinions; and, secondly, the ident.i.ty, or rather confusion of ideas, between absolute and systematical creation; that is, the periods a.s.signed for renewing the face of nature, which were at first the period of the year, and afterwards periods of 60, of 600, of 25,000, of 36,000 and of 432,000 years.

** The modern Pa.r.s.es and the ancient Mithriacs, who are the same sect, observe all the Christian sacraments, even the laying on of hands in confirmation. The priest of Mithra, says Tertullian, (de Proescriptione, ch. 40) promises absolution from sin on confession and baptism; and, if I rightly remember, Mithra marks his soldiers in the forehead, with the chrism called in the Egyptian Kouphi; he celebrates the sacrifice of bread, which is the resurrection, and presents the crown to his followers, menacing them at the same time with the sword, etc.

In these mysteries they tried the courage of the initiated with a thousand terrors, presenting fire to his face, a sword to his breast, etc.; they also offered him a crown, which he refused, saying, G.o.d is my crown: and this crown is to be seen in the celestial sphere by the side of Bootes.

The personages in these mysteries were distinguished by the names of the animal constellations. The ceremony of ma.s.s is nothing more than an imitation of these mysteries and those of Eleusis. The benediction, the Lord be with you, is a literal translation of the formula of admission chou-k, am, p-ka. See Beausob. Hist. Du Manicheisme, vol. ii.

But the Jewish, Christian, and Mahometan doctors, crying out against this recital, and treating the Pa.r.s.es as idolaters and wors.h.i.+ppers of fire, charged them with falsehood, interpolations, falsification of facts; and there arose a violent dispute as to the dates of the events, their order and succession, the origin of the doctrines, their transmission from nation to nation, the authenticity of the books on which they are founded, the epoch of their composition, the character of their compilers, and the validity of their testimony. And the various parties, pointing out reciprocally to each other, the contradictions, improbabilities, and forgeries, accused one another of having established their belief on popular rumors, vague traditions, and absurd fables, invented without discernment, and admitted without examination by unknown, partial, or ignorant writers, at uncertain or unknown epochs.

A great murmur now arose from under the standards of the various Indian sects; and the Bramins, protesting against the pretensions of the Jews and the Pa.r.s.es, said:

"What are these new and almost unheard of nations, who arrogantly set themselves up as the sources of the human race, and the depositaries of its archives? To hear their calculations of five or six thousand years, it would seem that the world was of yesterday; whereas our monuments prove a duration of many thousands of centuries. And for what reason are their books to be preferred to ours? Are then the Vedes, the Chastres, and the Pourans inferior to the Bibles, the Zendavestas, and the Zadders?* And is not the testimony of our fathers and our G.o.ds as valid as that of the fathers and the G.o.ds of the West? Ah! if it were permitted to reveal our mysteries to profane men! if a sacred veil did not justly conceal them from every eye!"

These are the sacred volumes of the Hindoos; they are sometimes written Vedams, Pouranams, Chastrans, because the Hindoos, like the Persians, are accustomed to give a nasal sound to the terminations of their words, which we represent by the affixes on and an, and the Portuguese by the affixes om and am. Many of these books have been translated, thanks to the liberal spirit of Mr. Hastings, who has founded at Calcutta a literary society, and a printing press. At the same time, however, that we express our grat.i.tude to this society, we must be permitted to complain of its exclusive spirit; the number of copies printed of each book being such as it is impossible to purchase them even in England; they are wholly in the hands of the East India proprietors. Scarcely even is the Asiatic Miscellany known in Europe; and a man must be very learned in oriental antiquity before he so much as hears of the Jones's, the Wilkins's, and the Halhed's, etc. As to the sacred books of the Hindoos, all that are yet in our hands are the Bhagvat Geeta, the Ezour-Vedam, the Bagavadam, and certain fragments of the Chastres printed at the end of the Bhagvat Geeta. These books are in Indostan what the Old and New Testament are in Christendom, the Koran in Turkey, the Zadder and the Zendavesta among the Pa.r.s.es, etc. When I have taken an extensive survey of their contents, I have sometimes asked myself, what would be the loss to the human race if a new Omar condemned them to the flames; and, unable to discover any mischief that would ensue, I call the imaginary chest that contains them, the box of Pandora.

The Bramins stopping short at these words: "How can we admit your doctrine," said the legislator, "if you will not make it known? And how did its first authors propagate it, when, being alone possessed of it, their own people were to them profane? Did heaven reveal it to be kept a secret?"*

* The Vedas or Vedams are the sacred volumes of the Hindoos, as the Bibles with us. They are three in number; the Rick Veda, the Yadjour Veda, and the Sama Veda; they are so scarce in India, that the English could with great difficulty find an original one, of which a copy is deposited in the British Museum; they who reckon four Vedas, include among them the Attar Veda, concerning ceremonies, but which is lost. There are besides commentaries named Upanishada, one of which was published by Anquetil du Peron, and ent.i.tled Oupnekhat, a curious work. The date of these books is more than twenty-five centuries prior to our era; their contents prove that all the reveries of the Greek metaphysicians come from India and Egypt. Since the year 1788, the learned men of England are working in India a mine of literature totally unknown in Europe, and which proves that the civilization of India ascends to a very remote antiquity. After the Vedas come the Chastras amounting to six. They treat of theology and the Sciences. Afterwards eighteen Pouranas, treating of Mythology and History. See the Bahgouet-guita, the Baga Vadam, and the Ezour-Vedam, etc.

But the Bramins persisting in their silence: "Let them have the honor of the secret," said a European: "Their doctrine is now divulged; we have their books, and I can give you the substance of them."

Then beginning with an abstract of the four Vedes, the eighteen Pourans, and the five or six Chastres, he recounted how a being, infinite, eternal, immaterial and round, after having pa.s.sed an eternity in self-contemplation, and determining at last to manifest himself, separated the male and female faculties which were in him, and performed an act of generation, of which the Lingam remains an emblem; how that first act gave birth to three divine powers, Brama, b.i.+.c.hen or Vichenou, and Chib or Chiven;* whose functions were--the first to create, the second to preserve, and the third to destroy, or change the form of the universe. Then, detailing the history of their operations and adventures, he explained how Brama, proud of having created the world and the eight bobouns, or spheres of probation, thought himself superior to Chib, his equal; how his pride brought on a battle between them, in which these celestial globes were crushed like a basket of eggs; how Brama, vanquished in this conflict, was reduced to serve as a pedestal to Chib, metamorphosed into a Lingam; how Vichenou, the G.o.d mediator, has taken at different times to preserve the world, nine mortal forms of animals; how first, in shape of a fish, he saved from the universal deluge a family who repeopled the earth; how afterwards, in the form of a tortoise,** he drew from the sea of milk the mountain Mandreguiri (the pole); then, becoming a boar, he tore the belly of the giant Ereuniachessen, who was drowning the earth in the abyss of Djole, from whence he drew it out with his tusks; how, becoming incarnate in a black shepherd, and under the name of Christ-en, he delivered the world of the enormous serpent Calengem, and then crushed his head, after having been wounded by him in the heel.

* These names are differently p.r.o.nounced according to the different dialects; thus they say Birmah, Bremma, Brouma.

b.i.+.c.hen has been turned into Vichen by the easy exchange of a B for a V, and into Vichenou by means of a grammatical affix. In the same manner Chib, which is synonymous with Satan, and signifies adversary, is frequently written Chiba and Chiv-en; he is called also Rouder and Routr-en, that is, the destroyer.

** This is the constellation testudo, or the lyre, which was at first a tortoise, on account of its slow motion round the Pole; then a lyre, because it is the sh.e.l.l of this reptile on which the strings of the lyre are mounted. See an excellent memoir of M. Dupuis sur l'Origine des Constellations.

Then, pa.s.sing on to the history of the secondary Genii, he related how the Eternal, to display his own glory, created various orders of angels, whose business it was to sing his praises and to direct the universe; how a part of these angels revolted under the guidance of an ambitious chief, who strove to usurp the power of G.o.d, and to govern all; how G.o.d plunged them into a world of darkness, there to undergo the punishment for their crimes; how at last, touched with compa.s.sion, he consented to release them, to receive them into favor, after they should undergo a long series of probations; how, after creating for this purpose fifteen orbits or regions of planets, and peopling them with bodies, he ordered these rebel angels to undergo in them eighty-seven transmigrations; he then explained how souls, thus purified, returned to the first source, to the ocean of life and animation from which they had proceeded; and since all living creatures contain portions of this universal soul, he taught how criminal it was to deprive them of it. He was finally proceeding to explain the rites and ceremonies, when, speaking of offerings and libations of milk and b.u.t.ter made to G.o.ds of copper and wood, and then of purifications by the dung and urine of cows, there arose a universal murmur, mixed with peals of laughter, which interrupted the orator.

Each of the different groups began to reason on that religion: "They are idolators," said the Mussulmans; "and should be exterminated." "They are deranged in their intellect," said the followers of Confucius; "we must try to cure them." "What ridiculous G.o.ds," said others, "are these puppets, besmeared with grease and smoke! Are G.o.ds to be washed like dirty children, from whom you must brush away the flies, which, attracted by honey, are fouling them with their excrements!"

But a Bramin exclaimed with indignation: "These are profound mysteries,--emblems of truth, which you are not worthy to hear."

"And in what respect are you more worthy than we?" exclaimed a Lama of Tibet. "Is it because you pretend to have issued from the head of Brama, and the rest of the human race from the less n.o.ble parts of his body?

But to support the pride of your distinctions of origin and castes, prove to us in the first place that you are different from other men; establish, in the next place, as historical facts, the allegories which you relate; show us, indeed, that you are the authors of all this doctrine; for we will demonstrate, if necessary, that you have only stolen and disfigured it; that you are only the imitators of the ancient paganism of the West; to which, by an ill a.s.sorted mixture, you have allied the pure and spiritual doctrine of our G.o.ds--a doctrine totally detached from the senses, and entirely unknown on earth till Beddou taught it to the nations."*

* All the ancient opinions of the Egyptian and Grecian theologians are to be found in India, and they appear to have been introduced, by means of the commerce of Arabia and the vicinity of Persia, time immemorial.

A number of groups having asked what was this doctrine, and who was this G.o.d, of whom the greater part had never heard the name, the Lama resumed and said:

"In the beginning, a sole-existent and self-existent G.o.d, having pa.s.sed an eternity in the contemplation of his own being, resolved to manifest his perfections out of himself, and created the matter of the world.

The four elements being produced, but still in a state of confusion, he breathed on the face of the waters, which swelled like an immense bubble in form of an egg, which unfolding, became the vault or orb of heaven, enclosing the world.* Having made the earth, and the bodies of animals, this G.o.d, essence of motion, imparted to them a part of his own being to animate them; for this reason, the soul of everything that breathes being a portion of the universal soul, no one of them can perish; they only change their form and mould in pa.s.sing successively into different bodies. Of all these forms, the one most pleasing to G.o.d is that of man, as most resembling his own perfections. When a man, by an absolute disengagement from his senses, is wholly absorbed in self-contemplation, he then discovers the divinity, and becomes himself G.o.d. Of all the incarnations of this kind that G.o.d has. .h.i.therto taken, the greatest and most solemn was that in which he appeared thirty centuries ago in Kachemire, under the name of Fot or Beddou, to preach the doctrines of self-denial and self-annihilation."

* This cosmogony of the Lamas, the Bonzes, and even the Bramins, as Henry Lord a.s.serts, is literally that of the ancient Egyptians. The Egyptians, says Porphyry, call Kneph, intelligence, or efficient cause of the universe. They relate that this G.o.d vomited an egg, from which was produced another G.o.d named Phtha or Vulcan, (igneous principle or the sun) and they add, that this egg is the world. Euseb.

Proep. Evang. p. 115.

They represent, says the same author in another place, the G.o.d Kneph, or efficient cause, under the form of a man in deep blue (the color of the sky) having in his hand a sceptre, a belt round his body, and a small bonnet royal of light feathers on his head, to denote how very subtile and fugacious the idea of that being is. Upon which I shall observe that Kneph in Hebrew signifies a wing, a feather, and that this color of sky-blue is to be found in the majority of the Indian G.o.ds, and is, under the name of Narayan, one of their most distinguis.h.i.+ng epithets.

Then, pursuing the history of Fot, the Lama continued:

"He was born from the right flank of a virgin of royal blood, who did not cease to be a virgin for having become a mother; that the king of the country, uneasy at his birth, wished to destroy him, and for this purpose ordered a ma.s.sacre of all the males born at that period, that being saved by shepherds, Beddou lived in the desert till the age of thirty years, at which time he began his mission to enlighten men and cast out devils; that he performed a mult.i.tude of the most astonis.h.i.+ng miracles; that he spent his life in fasting and severe penitence, and at his death, bequeathed to his disciples a book containing his doctrines."

And the Lama began to read:

"He that leaveth his father and mother to follow me," says Fot, "becomes a perfect Samanean (a heavenly man).

"He that practices my precepts to the fourth degree of perfection, acquires the faculty of flying in the air, of moving heaven and earth, of prolonging or shortening his life (rising from the dead).