"But those same monuments present us likewise a system more methodical and more complicated—that of the worship of all the stars; adored sometimes in their proper forms, sometimes under figurative emblems and symbols; and this worship was the effect of the knowledge men had acquired in physics, and was derived immediately from the first causes of the social state; that is, from the necessities and arts of the first degree, which are among the elements of society.
"Indeed, as soon as men began to unite in society, it became necessary for them to multiply the means of subsistence, and consequently to attend to agriculture: agriculture, to be carried on with success, requires the observation and knowledge of the heavens. It was necessary to know the periodical return of the same operations of nature, and the same phenomena in the skies; indeed to go so far as to ascertain the duration and succession of the seasons and the months of the year. It was indispensable to know, in the first place, the course of the sun, who, in his zodiacal revolution, shows himself the supreme agent of the whole creation; then, of the moon, who, by her phases and periods, regulates and distributes time; then, of the stars, and even of the planets, which by their appearance and disappearance on the horizon and nocturnal hemisphere, marked the minutest divisions. Finally, it was necessary to form a whole system of astronomy,* or a calendar; and from these works there naturally followed a new manner of considering these predominant and governing powers. Having observed that the productions of the earth had a regular and constant relation with the heavenly bodies; that the rise, growth, and decline of each plant kept pace with the appearance, elevation, and declination of the same star or the same group of stars; in short, that the languor or activity of vegetation seemed to depend on celestial influences, men drew from thence an idea of action, of power, in those beings, superior to earthly bodies; and the stars, dispensing plenty or scarcity, became powers, genii,** gods, authors of good and evil.
* It continues to be repeated every day, on the indirect
authority of the book of Genesis, that astronomy was the
invention of the children of Noah. It has been gravely
said, that while wandering shepherds in the plains of
Shinar, they employed their leisure in composing a planetary
system: as if shepherds had occasion to know more than the
polar star; and if necessity was not the sole motive of
every invention! If the ancient shepherds were so studious
and sagacious, how does it happen that the modern ones are
so stupid, ignorant, and inattentive? And it is a fact that
the Arabs of the desert know not so many as six
constellations, and understand not a word of astronomy.
** It appears that by the word genius, the ancients denoted
a quality, a generative power; for the following words,
which are all of one family, convey this meaning: generare,
genos, genesis, genus, gens.
"As the state of society had already introduced a regular hierarchy of ranks, employments and conditions, men, continuing to reason by comparison, carried their new notions into their theology, and formed a complicated system of divinities by gradation of rank, in which the sun, as first god,* was a military chief or a political king: the moon was his wife and queen; the planets were servants, bearers of commands, messengers; and the multitude of stars were a nation, an army of heroes, genii, whose office was to govern the world under the orders of their chiefs. All the individuals had names, functions, attributes, drawn from their relations and influences; and even sexes, from the gender of their appellations.**
* The Sabeans, ancient and modern, says Maimonides,
acknowledge a principal God, the maker and inhabitant of
heaven; but on account of his great distance they conceive
him to be inaccessible; and in imitation of the conduct of
people towards their kings, they employ as mediators with
him, the planets and their angels, whom they call princes
and potentates, and whom they suppose to reside in those
luminous bodies as in palaces or tabernacles, etc. More-
Nebuchim.
** According as the gender of the object was in the language
of the nation masculine or feminine, the Divinity who bore
its name was male or female. Thus the Cappadocians called
the moon God, and the sun Goddess: a circumstance which
gives to the same beings a perpetual variety in ancient
mythology.
"And as the social state had introduced certain usages and ceremonies, religion, keeping pace with the social state, adopted similar ones; these ceremonies, at first simple and private, became public and solemn; the offerings became rich and more numerous, and the rites more methodical; they assigned certain places for the assemblies, and began to have chapels and temples; they instituted officers to administer them, and these became priests and pontiffs: they established liturgies, and sanctified certain days, and religion became a civil act, a political tie.
"But in this arrangement, religion did not change its first principles; the idea of God was always that of physical beings, operating good or evil, that is, impressing sensations of pleasure or pain: the dogma was the knowledge of their laws, or their manner of acting; virtue and sin, the observance or infraction of these laws; and morality, in its native simplicity, was the judicious practice of whatever contributes to the preservation of existence, the well-being of one's self and his fellow creatures.*
* We may add, says Plutarch, that these Egyptian priests
always regarded the preservation of health as a point of the
first importance, and as indispensably necessary to the
practice of piety and the service of the gods. See his
account of Isis and Osiris, towards the end.
"Should it be asked at what epoch this system took its birth, we shall answer on the testimony of the monuments of astronomy itself; that its principles appear with certainty to have been established about seventeen thousand years ago,* and if it be asked to what people it is to be attributed, we shall answer that the same monuments, supported by unanimous traditions, attribute it to the first tribes of Egypt; and when reason finds in that country all the circumstances which could lead to such a system; when it finds there a zone of sky, bordering on the tropic, equally free from the rains of the equator and the fogs of the North;** when it finds there a central point of the sphere of the ancients, a salubrious climate, a great, but manageable river, a soil fertile without art or labor, inundated without morbid exhalations, and placed between two seas which communicate with the richest countries, it conceives that the inhabitant of the Nile, addicted to agriculture from the nature of his soil, to geometry from the annual necessity of measuring his lands, to commerce from the facility of communications, to astronomy from the state of his sky, always open to observation, must have been the first to pass from the savage to the social state; and consequently to attain the physical and moral sciences necessary to civilized life.
* The historical orator follows here the opinion of M.
Dupuis, who, in his learned memoirs concerning the Origin of
the Constellations and Origin of all Worship, has assigned
many plausible reasons to prove that Libra was formerly the
sign of the vernal, and Aries of the autumnal equinox; that
is, that since the origin of the actual astronomical system,
the precession of the equinoxes has carried forward by seven
signs the primitive order of the zodiac. Now estimating the
precession at about seventy years and a half to a degree,
that is, 2,115 years to each sign; and observing that Aries
was in its fifteenth degree, 1,447 years before Christ, it
follows that the first degree of Libra could not have
coincided with the vernal equinox more lately than 15,194
years before Christ; now, if you add 1790 years since
Christ, it appears that 16,984 years have elapsed since the
origin of the Zodiac. The vernal equinox coincided with the
first degree of Aries, 2,504 years before Christ, and with
the first degree of Taurus 4,619 years before Christ. Now
it is to be observed, that the worship of the Bull is the
principal article in the theological creed of the Egyptians,
Persians, Japanese, etc.; from whence it clearly follows,
that some general revolution took place among these nations
at that time. The chronology of five or six thousand years
in Genesis is little agreeable to this hypothesis; but as
the book of Genesis cannot claim to be considered as a
history farther back than Abraham, we are at liberty to make
what arrangements we please in the eternity that preceded.
See on this subject the analysis of Genesis, in the first
volume of New Researches on Ancient History; see also Origin
of Constellatians, by Dupuis, 1781; the Origin of Worship,
in 3 vols. 1794, and the Chronological Zodiac, 1806.
** M. Balli, in placing the first astronomers at
Selingenakoy, near the Bailkal paid no attention to this
twofold circumstance: it equally argues against their being
placed at Axoum on account of the rains, and the Zimb fly of
which Mr. Bruce speaks.