"In this manner the ideas of God and religion have sprung, like all others, from physical objects; they were produced in the mind of man from his sensations, from his wants, from the circumstances of his life, and the progressive state of his knowledge.
"Now, as the ideas of God had their first models in physical agents, it followed that God was at first varied and manifold, like the form under which he appeared to act. Every being was a Power, a Genius; and the first men conceived the universe filled with innumerable gods.
"Again the ideas of God have been created by the affections of the human heart; they became necessarily divided into two classes, according to the sensations of pleasure or pain, love or hatred, which they inspired.
"The forces of nature, the gods and genii, were divided into beneficent and malignant, good and evil powers; and hence the universality of these two characters in all the systems of religion.
"These ideas, analogous to the condition of their inventors, were for a long time confused and ill-digested. Savage men, wandering in the woods, beset with wants and destitute of resources, had not the leisure to combine principles and draw conclusions; affected with more evils than they found pleasures, their most habitual sentiment was that of fear, their theology terror; their worship was confined to a few salutations and offerings to beings whom they conceived as greedy and ferocious as themselves. In their state of equality and independence, no man offered himself as mediator between men and gods as insubordinate and poor as himself. No one having superfluities to give, there existed no parasite by the name of priest, no tribute by the name of victim, no empire by the name of altar. Their dogmas and their morals were the same thing, it was only self-preservation; and religion, that arbitrary idea, without influence on the mutual relations of men, was a vain homage rendered to the visible powers of nature.
"Such was the necessary and original idea of God."
And the orator, addressing himself to the savage nations, continued:
"We appeal to you, men who have received no foreign and factitious ideas; tell us, have you ever gone beyond what I have described? And you, learned doctors, we call you to witness; is not this the unanimous testimony of all ancient monuments?*
* It clearly results, says Plutarch, from the verses of
Orpheus and the sacred books of the Egyptians and Phrygians,
that the ancient theology, not only of the Greeks, but of
all nations, was nothing more than a system of physics, a
picture of the operations of nature, wrapped up in
mysterious allegories and enigmatical symbols, in a manner
that the ignorant multitude attended rather to their
apparent than to their hidden meaning, and even in what they
understood of the latter, supposed there to be something
more deep than what they perceived. Fragment of a work of
Plutarch now lost, quoted by Eusebius, Proepar. Evang. lib.
3, ch. 1, p. 83.
The majority of philosophers, says Porphyry, and among
others Haeremon (who lived in Egypt in the first age of
Christianity), imagine there never to have been any other
world than the one we see, and acknowledged no other Gods of
all those recognized by the Egyptians, than such as are
commonly called planets, signs of the Zodiac, and
constellations; whose aspects, that is, rising and setting,
are supposed to influence the fortunes of men; to which they
add their divisions of the signs into decans and dispensers
of time, whom they style lords of the ascendant, whose
names, virtues in relieving distempers, rising, setting, and
presages of future events, are the subjects of almanacs (for
be it observed, that the Egyptian priests had almanacs the
exact counterpart of Matthew Lansberg's); for when the
priests affirmed that the sun was the architect of the
universe, Chaeremon presently concludes that all their
narratives respecting Isis and Osiris, together with their
other sacred fables, referred in part to the planets, the
phases of the moon, and the revolution of the sun, and in
part to the stars of the daily and nightly hemispheres and
the river Nile; in a word, in all cases to physical and
natural existences and never to such as might be immaterial
and incorporeal. . . .
All these philosophers believe that the acts of our will and
the motion of our bodies depend on those of the stars to
which they are subjected, and they refer every thing to the
laws of physical necessity, which they call destiny or
Fatum, supposing a chain of causes and effects which binds,
by I know not what connection, all beings together, from the
meanest atom to the supremest power and primary influence of
the Gods; so that, whether in their temples or in their
idols, the only subject of worship is the power of destiny.
Porphyr. Epist. ad Janebonem.
II. Second system: Worship of the Stars, or Sabeism.