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.