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

by C.-F. Volney

"Fifthly, The animated world, with distinction of agent and patient, of effect and cause;

"Sixthly, The solar principle, or the element of fire considered as the only mover;

"Has thus become, finally, in the last resort, a chimerical and abstract being, a scholastic subtilty, of substance without form, a body without a figure, a very delirium of the mind, beyond the power of reason to comprehend. But vainly does it seek in this last transformation to elude the senses; the seal of its origin is imprinted upon it too deep to be effaced; and its attributes, all borrowed from the physical attributes of the universe, such as immensity, eternity, indivisibility, incomprehensibility; or on the moral affections of man, such as goodness, justice, majesty; its names* even, all derived from the physical beings which were its types, and especially from the sun, from the planets, and from the world, constantly bring to mind, in spite of its corrupters, indelible marks of its real nature.

* In our last analysis we found all the names of the Deity
to be derived from some material object in which it was
supposed to reside. We have given a considerable number of
instances; let us add one more relative to our word God.
This is known to be the Deus of the Latins, and the Theos of
the Greeks. Now by the confession of Plato (in Cratylo), of
Macrobius (Saturn, lib. 1, c. 24,) and of Plutarch (Isis and
Osiris) its root is thein, which signifies to wander, like
planein, that is to say, it is synonymous with planets;
because, add our authors, both the ancient Greeks and
Barbarians particularly worshipped the planets. I know that
such enquiries into etymologies have been much decried: but
if, as is the case, words are the representative signs of
ideas, the genealogy of the one becomes that of the other,
and a good etymological dictionary would be the most perfect
history of the human understanding. It would only be
necessary in this enquiry to observe certain precautions,
which have hitherto been neglected, and particularly to make
an exact comparison of the value of the letters of the
different alphabets. But, to continue our subject, we shall
add, that in the Phoenician language, the word thah (with
ain) signifies also to wander, and appears to be the
derivation of thein. If we suppose Deus to be derived from
the Greek Zeus, a proper name of You-piter, having zaw, I
live, for its root, its sense will be precisely that of you,
and will mean soul of the world, igneous principle. (See
note p. 143). Div-us, which only signifies Genius, God of
the second order, appears to me to come from the oriental
word div substituted for dib, wolf and chacal, one of the
emblems of the sun. At Thebes, says Macrobius, the sun was
painted under the form of a wolf or chacal, for there are no
wolves in Egypt. The reason of this emblem, doubtless, is
that the chacal, like the cock announces by its cries the
sun's rising; and this reason is confirmed by the analogy of
the words lykos, wolf, and lyke, light of the morning,
whence comes lux.
Dius, which is to be understood also of the sun, must be
derived from dih, a hawk. "The Egyptians," says Porphyry
(Euseb. Proecep. Evang. p. 92,) "represent the sun under the
emblem of a hawk, because this bird soars to the highest
regions of air where light abounds." And in reality we
continually see at Cairo large flights of these birds,
hovering in the air, from whence they descend not but to
stun us with their shrieks, which are like the monosyllable
dih: and here, as in the preceding example, we find an
analogy between the word dies, day, light, and dius, god,
sun.

"Such is the chain of ideas which the human mind had already run through at an epoch previous to the records of history; and since their continuity proves that they were the produce of the same series of studies and labors, we have every reason to place their origin in Egypt, the cradle of their first elements. This progress there may have been rapid; because the physical priests had no other food, in the retirement of the temples, but the enigma of the universe, always present to their minds; and because in the political districts into which that country was for a long time divided, every state had its college of priests, who, being by turns auxiliaries or rivals, hastened by their disputes the progress of science and discovery.*

* One of the proofs that all these systems were invented in
Egypt, is that this is the only country where we see a
complete body of doctrine formed from the remotest
antiquity.
Clemens Alexandrinus has transmitted to us (Stromat. lib.
6,) a curious detail of the forty-two volumes which were
borne in the procession of Isis. "The priest," says he, "or
chanter, carries one of the symbolic instruments of music,
and two of the books of Mercury; one containing hymns of the
gods, the other the list of kings. Next to him the
horoscope (the regulator of time,) carries a palm and a
dial, symbols of astrology; he must know by heart the four
books of Mercury which treat of astrology: the first on the
order of the planets, the second on the risings of the sun
and moon, and the two last on the rising and aspect of the
stars. Then comes the sacred author, with feathers on his
head (like Kneph) and a book in his hand, together with ink,
and a reed to write with, (as is still the practice among
the Arabs). He must be versed in hieroglyphics, must
understand the description of the universe, the course of
the sun, moon, stars, and planets, be acquainted with the
division of Egypt into thirty-six nomes, with the course of
the Nile, with instruments, measures, sacred ornaments, and
sacred places. Next comes the stole bearer, who carries the
cubit of justice, or measure of the Nile, and a cup for the
libations; he bears also in the procession ten volumes on
the subject of sacrifices, hymns, prayers, offerings,
ceremonies, festivals. Lastly arrives the prophet, bearing
in his bosom a pitcher, so as to be exposed to view; he is
followed by persons carrying bread (as at the marriage of
Cana.) This prophet, as president of the mysteries, learns
ten other sacred volumes, which treat of the laws, the gods,
and the discipline of the priests. Now there are in all
forty-two volumes, thirty-six of which are studied and got
by heart by these personages, and the remaining six are set
apart to be consulted by the pastophores; they treat of
medicine, the construction of the human body (anatomy),
diseases, remedies, instruments, etc., etc."
We leave the reader to deduce all the consequences of an
Encyclopedia. It is ascribed to Mercury; but Jamblicus
tells us that each book, composed by priests, was dedicated
to that god, who, on account of his title of genius or decan
opening the zodiac, presided over every enterprise. He is
the Janus of the Romans, and the Guianesa of the Indians,
and it is remarkable that Yanus and Guianes are homonymous.
In short it appears that these books are the source of all
that has been transmitted to us by the Greeks and Latins in
every science, even in alchymy, necromancy, etc. What is
most to be regretted in their loss is that part which
related to the principles of medicine and diet, in which the
Egyptians appear to have made a considerable progress, and
to have delivered many useful observations.

"There happened early on the borders of the Nile, what has since been repeated in every country; as soon as a new system was formed its novelty excited quarrels and schisms; then, gaining credit by persecution itself, sometimes it effaced antecedent ideas, sometimes it modified and incorporated them; then, by the intervention of political revolutions, the aggregation of states and the mixture of nations confused all opinions; and the filiation of ideas being lost, theology fell into a chaos, and became a mere logogriph of old traditions no longer understood. Religion, having strayed from its object was now nothing more than a political engine to conduct the credulous vulgar; and it was used for this purpose, sometimes by men credulous themselves and dupes of their own visions, and sometimes by bold and energetic spirits in pursuit of great objects of ambition.

IX. Religion of Moses, or Worship of the Soul of the World (You-piter).

"Such was the legislator of the Hebrews; who, wishing to separate his nation from all others, and to form a distinct and solitary empire, conceived the design of establishing its basis on religious prejudices, and of raising around it a sacred rampart of opinions and of rites. But in vain did he prescribe the worship of the symbols which prevailed in lower Egypt and in Phoenicia;* for his god was nevertheless an Egyptian god, invented by those priests of whom Moses had been the disciple; and Yahouh,** betrayed by its very name, essence (of beings), and by its symbol, the burning bush, is only the soul of the world, the moving principle which the Greeks soon after adopted under the same denomination in their you-piter, regenerating being, and under that of Ei, existence,*** which the Thebans consecrated by the name of Kneph, which Sais worshipped under the emblem of Isis veiled, with this inscription: I am al that has been, all that is, and all that is to come, and no mortal has raised my veil; which Pythagoras honored under the name of Vesta, and which the stoic philosophy defined precisely by calling it the principle of fire. In vain did Moses wish to blot from his religion every thing which had relation to the stars; many traits call them to mind in spite of all he has done. The seven planetary luminaries of the great candlestick; the twelve stones, or signs in the Urim of the high priests; the feast of the two equinoxes, (entrances and gates of the two hemispheres); the ceremony of the lamb, (the celestial ram then in his fifteenth degree); lastly, the name even of Osiris preserved in his song,**** and the ark, or coffer, an imitation of the tomb in which that God was laid, all remain as so many witnesses of the filiation of his ideas, and of their extraction from the common source.

* "At a certain period," says Plutarch (de Iside) "all the
Egyptians have their animal gods painted. The Thebans are
the only people who do not employ painters, because they
worship a god whose form comes not under the senses, and
cannot be represented." And this is the god whom Moses,
educated at Heliopolis, adopted; but the idea was not of his
invention.
** Such is the true pronunciation of the Jehovah of the
moderns, who violate, in this respect, every rule of
criticism; since it is evident that the ancients,
particularly the eastern Syrians and Phoenicians, were
acquainted neither with the J nor the P which are of Tartar
origin. The subsisting usage of the Arabs, which we have
re-established here, is confirmed by Diodorus, who calls the
god of Moses Iaw, (lib. 1), and Iaw and Yahouh are
manifestly the same word: the identity continues in that of
You-piter; but in order to render it more complete, we shall
demonstrate the signification to be the same.
In Hebrew, that is to say, in one of the dialects of the
common language of lower Asia, Yahouh is the participle of
the verb hih, to exist, to be, and signifies existing: in
other words, the principle of life, the mover or even motion
(the universal soul of beings). Now what is Jupiter? Let
us hear the Greeks and Latins explain their theology. "The
Egyptians," says Diodorus, after Manatho, priest of Memphis,
"in giving names to the five elements, called spirit, or
ether, You-piter, on account of the true meaning of that
word: for spirit is the source of life, author of the vital
principle in animals; and for this reason they considered
him as the father, the generator of beings." For the same
reason Homer says, father, and king of men and gods. (Diod.
lib. 1, sect 1).
"Theologians," says Macrobius, "consider You-piter as the
soul of the world." Hence the words of Virgil: " Muses let
us begin with You-piter; the world is full of You-piter."
(Somn. Scrip., ch. 17). And in the Saturnalia, he says,
"Jupiter is the sun himself." It was this also which made
Virgil say, "The spirit nourishes the life (of beings), and
the soul diffused through the vast members (of the
universe), agitates the whole mass, and forms but one
immense body."
"Ioupiter," says the ancient verses of the Orphic sect,
which originated in Egypt; verses collected by Onomacritus
in the days of Pisistratus, "Ioupiter, represented with the
thunder in his hand, is the beginning, origin, end, and
middle of all things: a single and universal power, he
governs every thing; heaven, earth, fire, water, the
elements, day, and night. These are what constitute his
immense body: his eyes are the sun and moon: he is space and
eternity: in fine," adds Porphyry. "Jupiter is the world,
the universe, that which constitutes the essence and life of
all beings. Now," continues the same author, "as
philosophers differed in opinion respecting the nature and
constituent parts of this god, and as they could invent no
figure that should represent all his attributes, they
painted him in the form of a man. He is in a sitting
posture, in allusion to his immutable essence; the upper
part of his body is uncovered, because it is in the upper
regions of the universe (the stars) that he most
conspicuously displays himself. He is covered from the
waist downwards, because respecting terrestrial things he is
more secret and concealed. He holds a scepter in his left
hand, because on the left side is the heart, and the heart
is the seat of the understanding, which, (in human beings)
regulates every action." Euseb. Proeper. Evang., p 100.
The following passage of the geographer and philosopher,
Strabo, removes every doubt as to the identity of the ideas
of Moses and those of the heathen theologians.
"Moses, who was one of the Egyptian priests, taught his
followers that it was an egregious error to represent the
Deity under the form of animals, as the Egyptians did, or in
the shape of man, as was the practice of the Greeks and
Africans. That alone is the Deity, said he, which
constitutes heaven, earth, and every living thing; that
which we call the world, the sum of all things, nature; and
no reasonable person will think of representing such a being
by the image of any one of the objects around us. It is for
this reason, that, rejecting every species of images or
idols, Moses wished the Deity to be worshipped without
emblems, and according to his proper nature; and he
accordingly ordered a temple worthy of him to be erected,
etc. Geograph. lib. 16, p. 1104, edition of 1707.
The theology of Moses has, then, differed in no respect from
that of his followers, that is to say, from that of the
Stoics and Epicureans, who consider the Deity as the soul of
the world. This philosophy appears to have taken birth, or
to have been disseminated when Abraham came into Egypt (200
years before Moses), since he quitted his system of idols
for that of the god Yahouh; so that we may place its
promulgation about the seventeenth or eighteenth century
before Christ; which corresponds with what we have said
before.
As to the history of Moses, Diodorus properly represents it
when he says, lib. 34 and 40, "That the Jews were driven out
of Egypt at a time of dearth, when the country was full of
foreigners, and that Moses, a man of extraordinary prudence
seized this opportunity of establishing his religion in the
mountains of Judea." It will seem paradoxical to assert,
that the 600,000 armed men whom he conducted thither ought
to be reduced to 6,000; but I can confirm the assertion by
so many proofs drawn from the books themselves, that it will
be necessary to correct an error which appears to have
arisen from the mistake of the transcribers.
*** This was the monosyllable written on the gates of the
temple of Delphos. Plutarch has made it the subject of a
dissertation.
**** These are the literal expressions of the book of
Deuteronomy, chap. XXXII. "The works of Tsour are perfect."
Now Tsour has been translated by the word creator; its
proper signification is to give forms, and this is one of
the definitions of Osiris in Plutarch.