The Ruins; Or, Meditation on the Revolutions of Empires and the Law of Nature

by C.-F. Volney

"Heaven and earth shall perish," says Fot: "despise therefore your bodies, which are composed of the four perishable elements, and think only of your immortal soul.

"Listen not to the flesh: fear and sorrow spring from the passions: stifle the passions and you destroy fear and sorrow.

"Whoever dies without having embraced my religion," says Fot, "returns among men, until he embraces it."

The Lama was going on with his reading, when the Christians interrupted him, crying out that this was their own religion adulterated—that Fot was no other than Jesus himself disfigured, and that the Lamas were the Nestorians and the Manicheans disguised and bastardized.*

* This is asserted by our missionaries, and among others by
Georgi in his unfinished work of the Thibetan alphabet: but
if it can be proved that the Manicheans were but
plagiarists, and the ignorant echo of a doctrine that
existed fifteen hundred years before them, what becomes of
the declarations of Georgi? See upon this subject, Beausob.
Hist. du Manicheisme.

But the Lama, supported by the Chamans, Bonzes, Gonnis, Talapoins of Siam, of Ceylon, of Japan, and of China, proved to the Christians, even from their own authors, that the doctrine of the Samaneans was known through the East more than a thousand years before the Christian era; that their name was cited before the time of Alexander, and that Boutta, or Beddou, was known before Jesus.*

* The eastern writers in general agree in placing the birth
of Beddou 1027 years before Jesus Christ, which makes him
the contemporary of Zoroaster, with whom, in my opinion,
they confound him. It is certain that his doctrine
notoriously existed at that epoch; it is found entire in
that of Orpheus, Pythagoras, and the Indian gymnosophists.
But the gymnosophists are cited at the time of Alexander as
an ancient sect already divided into Brachmans and
Samaneans. See Bardesanes en Saint Jerome, Epitre a Jovien.
Pythagoras lived in the ninth century before Jesus Christ;
See chronology of the twelve ages; and Orpheus is of still
greater antiquity. If, as is the case, the doctrine of
Pythagoras and that of Orpheus are of Egyptian origin, that
of Beddou goes back to the common source; and in reality the
Egyptian priests recite, that Hermes as he was dying said:
"I have hitherto lived an exile from my country, to which I
now return. Weep not for me, I ascend to the celestial
abode where each of you will follow in his turn: there God
is: this life is only death."—Chalcidius in Thinaeum.
Such was the profession of faith of the Samaneans, the
sectaries of Orpheus, and the Pythagoreans. Farther, Hermes
is no other than Beddou himself; for among the Indians,
Chinese, Lamas, etc., the planet Mercury and the
corresponding day of the week (Wednesday) bear the name of
Beddou, and this accounts for his being placed in the rank
of mythological beings, and discovers the illusion of his
pretended existence as a man; since it is evident that
Mercury was not a human being, but the Genius or Decan, who,
placed at the summer solstice, opened the Egyptian year;
hence his attributes taken from the constellation Syrius,
and his name of Anubis, as well as that of Esculapius,
having the figure of a man and the head of a dog: hence his
serpent, which is the Hydra, emblem of the Nile (Hydor,
humidity); and from this serpent he seems to have derived
his name of Hermes, as Remes (with a schin) in the oriental
languages, signifies serpent. Now Beddou and Hermes being
the same names, it is manifest of what antiquity is the
system ascribed to the former. As to the name of Samanean,
it is precisely that of Chaman, still preserved in Tartary,
China, and India. The interpretation given to it is, man of
the woods, a hermit mortifying the flesh, such being the
characteristic of this sect; but its literal meaning is,
celestial (Samaoui) and explains the system of those who are
called by it.—The system is the same as that of the
sectaries of Orpheus, of the Essenians, of the ancient
Anchorets of Persia, and the whole eastern country. See
Porphyry, de Abstin. Animal.
These celestial and penitent men carried in India their
insanity to such an extreme as to wish not to touch the
earth, and they accordingly lived in cages suspended from
the trees, where the people, whose admiration was not less
absurd, brought them provisions. During the night there
were frequent robberies, rapes and murders, and it was at
length discovered that they were committed by those men,
who, descending from their cages, thus indemnified
themselves for their restraint during the day. The Bramins,
their rivals, embraced the opportunity of exterminating
them; and from that time their name in India has been
synonymous with hypocrite. See Hist. de la Chine, in 5
vols. quarto, at the note page 30; Hist. de Huns, 2 vols.
and preface to the Ezour-Vedam.

Then, retorting the pretensions of the Christians against themselves: "Prove to us," said the Lama, "that you are not Samaneans degenerated, and that the man you make the author of your sect is not Fot himself disguised. Prove to us by historical facts that he even existed at the epoch you pretend; for, it being destitute of authentic testimony,* we absolutely deny it; and we maintain that your very gospels are only the books of some Mithriacs of Persia, and the Essenians of Syria, who were a branch of reformed Samaneans."**

* There are absolutely no other monuments of the existence
of Jesus Christ as a human being, than a passage in Josephus
(Antiq. Jud. lib. 18, c.3,) a single phrase in Tacitus
(Annal. lib. 15, c. 44), and the Gospels. But the passage
in Josephus is unanimously acknowledged to be apocryphal,
and to have been interpolated towards the close of the third
century, (See Trad. de joseph, par M. Gillet); and that of
Tacitus in so vague and so evidently taken from the
deposition of the Christians before the tribunals, that it
may be ranked in the class of evangelical records. It
remains to enquire of what authority are these records.
"All the world knows," says Faustus, who, though a
Manichean, was one of the most learned men of the third
century, "All the world knows that the gospels were neither
written by Jesus Christ, nor his apostles, but by certain
unknown persons, who rightly judging that they should not
obtain belief respecting things which they had not seen,
placed at the head of their recitals the names of
contemporary apostles." See Beausob. vol. i. and Hist. des
Apologistes de la Relig. Chret. par Burigni, a sagacious
writer, who has demonstrated the absolute uncertainty of
those foundations of the Christian religion; so that the
existence of Jesus is no better proved than that of Osiris
and Hercules, or that of Fot or Beddou, with whom, says M.
de Guignes, the Chinese continually confound him, for they
never call Jesus by any other name than Fot. Hist. de Huns.
** That is to say, from the pious romances formed out of the
sacred legends of the mysteries of Mithra, Ceres, Isis,
etc., from whence are equally derived the books of the
Hindoos and the Bonzes. Our missionaries have long remarked
a striking resemblance between those books and the gospels.
M. Wilkins expressly mentions it in a note in the Bhagvat
Geeta. All agree that Krisna, Fot, and Jesus have the same
characteristic features: but religious prejudice has stood
in the way of drawing from this circumstance the proper and
natural inference. To time and reason must it be left to
display the truth.

At these words, the Christians set up a general cry, and a new dispute was about to begin; when a number of Chinese Chamans, and Talapoins of Siam, came forward and said that they would settle the whole controversy. And one of them speaking for the whole exclaimed: "It is time to put an end to these frivolous contests by drawing aside the veil from the interior doctrine that Fot himself revealed to his disciples on his death bed.*