* The ancient priests had three kinds of spheres, which it
may be useful to make known to the reader.
"We read in Eusebius," says Porphyry, "that Zoroaster was
the first who, having fixed upon a cavern pleasantly
situated in the mountains adjacent to Persia, formed the
idea of consecrating it to Mithra (the sun) creator and
father of all things: that is to say, having made in this
cavern several geometrical divisions, representing the
seasons and the elements, he imitated on a small scale the
order and disposition of the universe by Mithra. After
Zoroaster, it became a custom to consecrate caverns for the
celebration of mysteries: so that in like manner as temples
were dedicated to the Gods, rural altars to heroes and
terrestrial deities, etc., subterranean abodes to infernal
deities, so caverns and grottoes were consecrated to the
world, to the universe, and to the nymphs: and from hence
Pythagoras and Plato borrowed the idea of calling the earth
a cavern, a cave, de Antro Nympharum.
Such was the first projection of the sphere in relief;
though the Persians give the honor of the invention to
Zoroaster, it is doubtless due to the Egyptians; for we may
suppose from this projection being the most simple that it
was the most ancient; the caverns of Thebes, full of similar
pictures, tend to strengthen this opinion.
The following was the second projection: "The prophets or
hierophants," says Bishop Synnesius, "who had been initiated
in the mysteries, do not permit the common workmen to form
idols or images of the Gods; but they descend themselves
into the sacred caves, where they have concealed coffers
containing certain spheres upon which they construct those
images secretly and without the knowledge of the people, who
despise simple and natural things and wish for prodigies and
fables." (Syn. in Calvit.) That is, the ancient priests
had armillary spheres like ours; and this passage, which so
well agrees with that of Chaeremon, gives us the key to all
their theological astrology.
Lastly, they had flat models of the nature of Plate V. with
the difference that they were of a very complicated nature,
having every fictitious division of decan and subdecan, with
the hieroglyphic signs of their influence. Kircher has
given us a copy of one of them in his Egyptian Oedipus, and
Gybelin a figured fragment in his book of the calendar
(under the name of the Egyptian Zodiac). The ancient
Egyptians, says the astrologer Julius Firmicus, (Astron.
lib. ii. and lib. iv., c. 16), divide each sign of the
Zodiac into three sections; and each section was under the
direction of an imaginary being whom they called decan or
chief of ten; so that there were three decans a month, and
thirty-six a year. Now these decans, who were also called
Gods (Theoi), regulated the destinies of mankind—and they
were placed particularly in certain stars. They afterwards
imagined in every ten three other Gods, whom they called
arbiters; so that there were nine for every month, and these
were farther divided into an infinite number of powers. The
Persians and Indians made their spheres on similar plans;
and if a picture thereof were to be drawn from the
description given by Scaliger at the end of Manilius, we
should find in it a complete explanation of their
hieroglyphics, for every article forms one.
** If it was for this reason the Persians always wrote the
name of Ahrimanes inverted thus: ['Ahrimanes' upside down
and backwards].
*** Typhon, pronounced Touphon by the Greeks, is precisely
the touphan of the Arabs, which signifies deluge; and these
deluges in mythology are nothing more than winter and the
rains, or the overflowing of the Nile: as their pretended
fires which are to destroy the world, are simply the summer
season. And it is for this reason that Aristotle (De
Meteor, lib. I. c. xiv), says, that the winter of the great
cyclic year is a deluge; and its summer a conflagration.
"The Egyptians," says Porphyry, "employ every year a
talisman in remembrance of the world: at the summer solstice
they mark their houses, flocks and trees with red, supposing
that on that day the whole world had been set on fire. It
was also at the same period that they celebrated the pyrric
or fire dance." And this illustrates the origin of
purification by fire and by water; for having denominated
the tropic of Cancer the gate of heaven, and the genial heat
of celestial fire, and that of Capricorn the gate of deluge
or of water, it was imagined that the spirit or souls who
passed through these gates in their way to and from heaven,
were roasted or bathed: hence the baptism of Mithra; and the
passage through flames, observed throughout the East long
before Moses.
**** That is when the ram became the equinoctial sign, or
rather when the alteration of the skies showed that it was
no longer the bull.
"In Syria, it was the hog or wild boar, enemy of Adonis; because in that country the functions of the Northern Bear were performed by the animal whose inclination for mire and dirt was emblematic of winter. And this is the reason, followers of Moses and Mahomet! that you hold him in horror, in imitation of the priests of Memphis and Balbec, who detested him as the murderer of their God, the sun. This likewise, O Indians! is the type of your Chib-en; and it has been likewise the Pluto of your brethren, the Romans and Greeks; in like manner, your Brama, God the creator, is only the Persian Ormuzd, and the Egyptian Osiris, whose very name expresses creative power, producer of forms. And these gods received a worship analogous to their attributes, real or imaginary; which worship was divided into two branches, according to their characters. The good god receives a worship of love and joy, from which are derived all religious acts of gaiety, such as festivals, dances, banquets, offerings of flowers, milk, honey, perfumes; in a word, everything grateful to the senses and to the soul.* The evil god, on the contrary, received a worship of fear and pain; whence originated all religious acts of the gloomy sort,** tears, desolations, mournings, self-denials, bloody offerings, and cruel sacrifices.
* All the ancient festivals respecting the return and
exaltation of the sun were of this description: hence the
hilaria of the Roman calendar at the period of the passage,
Pascha, of the vernal equinox. The dances were imitations
of the march of the planets. Those of the Dervises still
represent it to this day.
** "Sacrifices of blood," says Porphyry, "were only offered
to Demons and evil Genii to avert their wrath. Demons are
fond of blood, humidity, stench." Apud. Euseb. Proep. Ev.,
p. 173.
"The Egyptians," says Plutarch, "only offer bloody victims
to Typhon. They sacrifice to him a red ox, and the animal
immolated is held in execration and loaded with all the sins
of the people." The goat of Moses. See Isis and Osiris.
Strabo says, speaking of Moses, and the Jews, "Circumcision
and the prohibition of certain kinds of meat sprung from
superstition." And I observe, respecting the ceremony of
circumcision, that its object was to take from the symbol of
Osiris, (Phallus) the pretended obstacle to fecundity: an
obstacle which bore the seal of Typhon, "whose nature," says
Plutarch, "is made up of all that hinders, opposes, causes
obstruction."
"Hence arose that distinction of terrestrial beings into pure and impure, sacred and abominable, according as their species were of the number of the constellations of one of these two gods, and made part of his domain; and this produced, on the one hand, the superstitions concerning pollutions and purifications; and, on the other, the pretended efficacious virtues of amulets and talismans.
"You conceive now," continued the orator, addressing himself to the Persians, the Indians, the Jews, the Christians, the Mussulmans, "you conceive the origin of those ideas of battles and rebellions, which equally abound in all your mythologies. You see what is meant by white and black angels, your cherubim and seraphim, with heads of eagles, of lions, or of bulls; your deus, devils, demons, with horns of goats and tails of serpents; your thrones and dominions, ranged in seven orders or gradations, like the seven spheres of the planets; all beings acting the same parts, and endowed with the same attributes in your Vedas, Bibles, and Zend-avestas, whether they have for chiefs Ormuzd or Brama, Typhon or Chiven, Michael or Satan;—whether they appear under the form of giants with a hundred arms and feet of serpents, or that of gods metamorphosed into lions, storks, bulls or cats, as they are in the sacred fables of the Greeks and Egyptians. You perceive the successive filiation of these ideas, and how, in proportion to their remoteness from their source, and as the minds of men became refined, their gross forms have been polished, and rendered less disgusting.
"But in the same manner as you have seen the system of two opposite principles or gods arise from that of symbols, interwoven into its texture, your attention shall now be called to a new system which has grown out of this, and to which this has served in its turn as the basis and support.
V. Moral and Mystical Worship, or System of a Future State.
"Indeed, when the vulgar heard speak of a new heaven and another world, they soon gave a body to these fictions; they erected therein a real theatre of action, and their notions of astronomy and geography served to strengthen, if not to originate, this illusion.
"On the one hand, the Phoenician navigators who passed the pillars of Hercules, to fetch the tin of Thule and the amber of the Baltic, related that at the extremity of the world, the end of the ocean (the Mediterranean), where the sun sets for the countries of Asia, were the Fortunate Islands, the abode of eternal spring; and beyond were the hyperborean regions, placed under the earth (relatively to the tropics) where reigned an eternal night.* From these stories, misunderstood, and no doubt confusedly related, the imagination of the people composed the Elysian fields,** regions of delight, placed in a world below, having their heaven, their sun, and their stars; and Tartarus, a place of darkness, humidity, mire, and frost. Now, as man, inquisitive of that which he knows not, and desirous of protracting his existence, had already interrogated himself concerning what was to become of him after his death, as he had early reasoned on the principle of life which animates his body, and which leaves it without deforming it, and as he had imagined airy substances, phantoms, and shades, he fondly believed that he should continue, in the subterranean world, that life which it was too painful for him to lose; and these lower regions seemed commodious for the reception of the beloved objects which he could not willingly resign.
* Nights of six months duration.
** Aliz, in the Phoenician or Hebrew language signifies
dancing and joyous.