render, in India, homage to Krishna, nor present himself at Benares as a worshipper of Vishnu; he could not even, although recognizing the same God as the Jews and Mussulmans, take part in their ceremonies, or what is still more, worship this God with the Arians, the Lutherans, or Calvinists, if he were a Catholic. This belongs to the very essence of his cult. A Pythagorean philosopher did not recognize in the least these formidable barriers, which hem in the nations, as it were, isolate them, and make them worse than enemies. The gods of the people were in his eyes the same gods, and his cosmopolitan dogmas condemned no one to eternal damnation. From one end of the earth to the other he could cause incense to rise from the altar of the Divinity, under whatever name, under whatever form it might be worshipped, and render to it the public cult established by the law. And this is the reason. Polytheism was not in their opinion what it has become in ours, an impious and gross idolatry, a cult inspired by the infernal adversary to seduce men and to claim for itself the honours which are due only to the Divinity; it was a particularization of the Universal Being, a personification of its attributes and its faculties. Before Moses, none of the theocratic legislators had thought it well to present for the adoration of the people, the Supreme God, unique and uncreated in His unfathomable universality. The Indian Brahmans, who can be considered as the living types of all the sages and of all the pontiffs of the world, never permit themselves, even in this day when their great age has effaced the traces of their ancient science, to utter the name of God, principle of All.[1] They are content to meditate upon its essence in silence and to offer sacrifices to its sublimest emanations. The Chinese sages act the same with regard to the Primal Cause, that must be neither named nor defined[2]; the followers of Zoroaster, who believe that the two universal
