"The emigrants returned to their country with these ideas; and their innovation at first excited disputes between their partisans the Pharisees, and their opponents the Saducees, who maintained the ancient national worship; but the former, aided by the propensities of the people and their habits already contracted, and supported by the Persians, their deliverers and masters, gained the ascendant over the latter; and the Sons of Moses consecrated the theology of Zoroaster.*
* "The whole philosophy of the gymnosophists," says Diogenes
Laertius on the authority of an ancient writer, "is derived
from that of the Magi, and many assert that of the Jews to
have the same origin." Lib. 1. c. 9. Megasthenes, an
historian of repute in the days of Seleucus Nicanor, and who
wrote particularly upon India, speaking of the philosophy of
the ancients respecting natural things, puts the Brachmans
and the Jews precisely on the same footing.
"A fortuitous analogy between two leading ideas was highly favorable to this coalition, and became the basis of a last system, not less surprising in the fortune it has had in the world, than in the causes of its formation.
"After the Assyrians had destroyed the kingdom of Samaria, some judicious men foresaw the same destiny for Jerusalem, which they did not fail to predict and publish; and their predictions had the particular turn of being terminated by prayers for a re-establishment and regeneration, uttered in the form of prophecies. The Hierophants, in their enthusiasm, had painted a king as a deliverer, who was to re-establish the nation in its ancient glory; the Hebrews were to become once more a powerful, a conquering nation, and Jerusalem the capital of an empire extended over the whole earth.
"Events having realized the first part of these predictions, the ruin of Jerusalem, the people adhered to the second with a firmness of belief in proportion to their misfortunes; and the afflicted Jews expected, with the impatience of want and desire, this victorious king and deliverer, who was to come and save the nation of Moses, and restore the empire of David.
"On the other hand, the sacred and mythological traditions of preceding times had spread through all Asia a dogma perfectly analogous. The cry there was a great mediator, a final judge, a future saviour, a king, god, conqueror and legislator, who was to restore the golden age upon earth,* to deliver it from the dominion of evil, and restore men to the empire of good, peace, and happiness. The people seized and cherished these ideas with so much the more avidity, as they found in them a consolation under that deplorable state of suffering into which they had been plunged by the devastations of successive conquests, and the barbarous despotism of their governments. This conformity between the oracles of different nations, and those of the prophets, excited the attention of the Jews; and doubtless the prophets had the art to compose their descriptions after the style and genius of the sacred books employed in the Pagan mysteries. There was therefore a general expectation in Judea of a great ambassador, a final Saviour; when a singular circumstance determined the epoch of his coming.
* This is the reason of the application of the many Pagan
oracles to Jesus, and particularly the fourth eclogue of
Virgil, and the Sybilline verses so celebrated among the
ancients.
"It is found in the sacred books of the Persians and Chaldeans, that the world, composed of a total revolution of twelve thousand, was divided into two partial revolutions; one of which, the age and reign of good, terminated in six thousand; the other, the age and reign of evil, was to terminate in six thousand more.
"By these records, the first authors had understood the annual revolution of the great celestial orb called the world, (a revolution composed of twelve months or signs, divided each into a thousand parts), and the two systematic periods, of winter and summer, composed each of six thousand. These expressions, wholly equivocal and badly explained, having received an absolute and moral, instead of a physical and astrological sense, it happened that the annual world was taken for the secular world, the thousand of the zodiacal divisions, for a thousand of years; and supposing, from the state of things, that they lived in the age of evil, they inferred that it would end with the six thousand pretended years.*
* We have already seen this tradition current among the
Tuscans; it was disseminated through most nations, and shows
us what we ought to think of all the pretended creations and
terminations of the world, which are merely the beginnings
and endings of astronomical periods invented by astrologers.
That of the year or solar revolution, being the most simple
and perceptible, served as a model to the rest, and its
comparison gave rise to the most whimsical ideas. Of this
description is the idea of the four ages of the world among
the Indians. Originally these four ages were merely the
four seasons; and as each season was under the supposed
influence of a planet, it bore the name of the metal
appropriated to that planet; thus spring was the age of the
sun, or of gold; summer the age of the moon, or of silver;
autumn the age of Venus, or of brass; and winter the age of
Mars, or of iron. Afterwards when astronomers invented the
great year of 25 and 36 thousand common years, which had for
its object the bringing back all the stars to one point of
departure and a general conjunction, the ambiguity of the
terms introduced a similar ambiguity of ideas; and the
myriads of celestial signs and periods of duration which
were thus measured were easily converted into so many
revolutions of the sun. Thus the different periods of
creation which have been so great a source of difficulty and
misapprehension to curious enquirers, were in reality
nothing more than hypothetical calculations of astronomical
periods. In the same manner the creation of the world has
been attributed to different seasons of the year, just as
these different seasons have served for the fictitious
period of these conjunctions; and of consequence has been
adopted by different nations for the commencement of an
ordinary year. Among the Egyptians this period fell upon
the summer solstice, which was the commencement of their
year; and the departure of the spheres, according to their
conjectures, fell in like manner upon the period when the
sun enters cancer. Among the Persians the year commenced at
first in the spring, or when the sun enters Aries; and from
thence the first Christians were led to suppose that God
created the world in the spring: this opinion is also
favored by the book of Genesis; and it is farther
remarkable, that the world is not there said to be created
by the God of Moses (Yahouh), but by the Elohim or gods in
the plural, that is by the angels or genii, for so the word
constantly means in the Hebrew books. If we farther observe
that the root of the word Elohim signifies strong or
powerful, and that the Egyptians called their decans strong
and powerful leaders, attributing to them the creation of
the world, we shall presently perceive that the book of
Genesis affirms neither more nor less than that the world
was created by the decans, by those very genii whom,
according to Sanchoniathon, Mercury excited against Saturn,
and who were called Elohim. It may be farther asked why the
plural substantive Elohim is made to agree with the singular
verb bara (the Elohim creates). The reason is that after the
Babylonish captivity the unity of the Supreme Being was the
prevailing opinion of the Jews; it was therefore thought
proper to introduce a pious solecism in language, which it
is evident had no existence before Moses; thus in the names
of the children of Jacob many of them are compounded of a
plural verb, to which Elohim is the nominative case
understood, as Raouben (Reuben), they have looked upon me,
and Samaonni (Simeon), they have granted me my prayer; to
wit, the Elohim. The reason of this etymology is to be
found in the religious creeds of the wives of Jacob, whose
gods were the taraphim of Laban, that is, the angels of the
Persians, and Egyptian decans.