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).