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