Opening…

Introduction

The idea of publishing the work here presented did not suggest itself until a large portion of the material it contains had been accumulated for the private use and personal gratification of the author. In pursuing the study of the Bible Myths, facts pertaining thereto, in a condensed form, seemed to be greatly needed, and nowhere to be found. Widely scattered through hundreds of ancient and modern volumes, most of the contents of this book may indeed be found; but any previous attempt to trace exclusively the myths and legends of the Old and New Testament to their origin, published as a separate work, is not known to the writer of this. Many able writers have shown our so-called Sacred Scriptures to be unhistorical, and have pronounced them largely legendary, but have there left the matter, evidently aware of the great extent of the subject lying beyond. As Thomas Scott remarks, in his English Life of Jesus: "How these narratives (i. e., the New Testament narratives), unhistorical as they have been shown to be, came into existence, it is not our business to explain; and once again, at the end of the task, as at the beginning and throughout, we must emphatically disclaim the obligation." To pursue the subject from the point at which it is abandoned by this and many other distinguished writers, has been the labor of the author of this volume for a number of years. The result of this labor is herewith submitted to the reader, but not without a painful consciousness of its many imperfections.

The work naturally begins with the Eden myth, and is followed by a consideration of the principal Old Testament legends, showing their universality, origin and meaning. Next will be found the account of the birth of Christ Jesus, with his history until the close of his life upon earth, showing, in connection therewith, the universality of the myth of the Virgin-born, Crucified and Resurrected Saviour.

Before showing the origin and meaning of the myth (which is done in Chapter XXXIX.), we have considered the Miracles of Christ Jesus, the Eucharist, Baptism, the Worship of the Virgin, Christian Symbols, the Birthday of Christ Jesus, the Doctrine of the Trinity, Why Christianity Prospered, and the Antiquity of Pagan Religions, besides making a comparison of the legendary histories of Crishna and Jesus, and Buddha and Jesus. The concluding chapter relates to the question, What do we really know about Jesus?

In the words of Prof. Max Müller (The Science of Religion, p. 11): "A comparison of all the religions of the world, in which none can claim a privileged position, will no doubt seem to many dangerous and reprehensible, because ignoring that peculiar reverence which everybody, down to the mere fetish worshiper, feels for his own religion, and for his own god. Let me say, then, at once, that I myself have shared these misgivings, but that I have tried to overcome them, because I would not and could not allow myself to surrender either what I hold to be the truth, or what I hold still dearer than truth, the right of testing truth. Nor do I regret it. I do not say that the Science of Religion is all gain. No, it entails losses, and losses of many things which we hold dear. But this I will say, that, as far as my humble judgment goes, it does not entail the loss of anything that is essential to true religion, and that, if we strike the balance honestly, the gain is immeasurably greater than the loss."

"All truth is safe, and nothing else is safe; and he who keeps back the truth, or withholds it from men, from motives of expediency, is either a coward or a criminal, or both."

But little beyond the arrangement of this work is claimed as original. Ideas, phrases, and even whole paragraphs have been taken from the writings of others, and in most, if not in all cases, acknowledged; but with the thought in mind of the many hours of research this book may save the student in this particular line of study; with the consciousness of having done for others that which I would have been thankful to have found done for myself; and more than all, with the hope that it may in some way help to hasten the day when the mist of superstition shall be dispelled by the light of reason; with all its defects, it is most cheerfully committed to its fate by the author.

BOSTON, MASS., November, 1882.

I. PAGE INTRODUCTION iii

LIST OF AUTHORITIES, AND BOOKS QUOTED FROM xi

XL. CONCLUSION 508

APPENDIX 531

LIST

OF

AUTHORS AND BOOKS QUOTED

IN THIS WORK.

ABBOT (LYMAN). A Dictionary of Religious Knowledge, for Popular and Professional Use; comprising full information on Biblical, Theological, and Ecclesiastical Subjects. Edited by Rev. Lyman Abbott, assisted by Rev. T. J. Conant, D. D. New York: Harper & Bros., 1880.

ACOSTA (REV. JOSEPH DE). The Natural and Moral History of the Indies, by Father Joseph De Acosta. Translated by Edward Grimston. London: 1604.

ÆSCHYLUS. The Poems of Æschylus. Translated by the Rev. R. Potter, M. A. New York: Harper & Bros., 1836.

ALLEN (REV. D. O.). India, Ancient and Modern, by David O. Allen, D. D., Missionary of the American Board for twenty-five years in India. London: Trübner & Co., 1856.

AMBERLY (VISCOUNT). An Analysis of Religious Belief, by Viscount Amberly, from the late London Edition. New York: D. M. Bennett, 1879.

ASIATIC RESEARCHES. Asiatic Researches, or Transactions of the Society instituted in Bengal, for inquiring in the History and Antiquities, the Arts, Sciences, and Literature of Asia. London: J. Swain, 1801.

BARING-GOULD (REV. S.). Curious Myths of the Middle Ages, by Rev. S. Baring-Gould, M. A. Boston: Roberts Bros., 1880.

----. Legends of the Patriarchs and Prophets, and other Old Testament Characters, from various sources, by Rev. S. Baring-Gould, M. A. New York: Holt & Williams, 1872.

----. The Origin and Development of Religious Belief, by S. Baring-Gould, M. A., in 2 vols. New York: D. Appleton & Co., 1870.

BARNABAS. The General Epistle of Barnabas, a companion and fellow-preacher with Paul.

BARNES (ALBERT). Notes, Explanatory and Practical, on the Gospels, by Rev. Albert Barnes, in 2 vols. New York: Harper & Bros., 1860.

BEAL (SAMUEL). The Romantic Legend of Sâkya Buddha, from the Chinese Sanscrit (being a translation of the Fo-pen-hing), by Samuel Beal. London: Trübner & Co., 1875.

BELL (J.). Bell's New Pantheon, or Historical Dictionary of the Gods, Demi-Gods, Heroes, and Fabulous Personages of Antiquity; also of the Images and Idols, adored in the Pagan World, together with their Temples, Priests, Altars, Oracles, Fasts, Festivals, &c., in 2 vols. London: J. Bell, 1790.

BHAGAVAT-GEETA. The Bhagavat-Geeta, or Dialogues of Crishna and Arjoon, in 18 Lectures, with notes. Translated from the original Sanscrit by Charles Wilkes. London: C. Nourse, 1785.

BLAVATSKY (H. P.). Isis Unveiled: A Master Key to the Mysteries of Ancient and Modern Science and Theology, by H. P. Blavatsky, in 2 vols. New York: J. W. Bouton, 1877.

BONWICK (JAMES). Egyptian Belief and Modern Thought, by James Bonwick, F. R. G. S. London: C. Kegan Paul & Co., 1878.

BRINTON (DANIEL). The Myths of the New World: A Treatise on the Symbolism and Mythology of the Red Race of America, by Daniel Brinton, A. M., M. D. New York: L. Holt & Co., 1868.

BRITANNICA (ENCYCLO.). The Encyclopædia Britannica, Ninth Edition.

BUCKLEY (T. A.). The Great Cities of the Ancient World, in their Glory and their Desolation, by Theodore A. Buckley, M. A. London: G. Routledge & Co., 1852.

BULFINCH (THOMAS). The Age of Fable, or Beauties of Mythology, by Thomas Bulfinch. Boston: J. E. Tilton & Co., 1870.

BUNCE (JOHN T.). Fairy Tales: Their Origin and Meaning, with some account of Dwellers in Fairy-land, by John Thackary Bunce. New York: D. Appleton & Co., 1878.

BUNSEN (ERNEST DE). The Keys of St. Peter, or the House of Rochab, connected with the History of Symbolism and Idolatry, by Ernest de Bunsen. London: Longmans, Green & Co., 1867.

----. The Angel-Messiah of Buddhists, Essenes, and Christians, by Ernest de Bunsen. London: Longmans, Green & Co., 1880.

----. The Chronology of the Bible, connected with contemporaneous events in the history of Babylonians, Assyrians, and Egyptians, by Ernest de Bunsen. London: Longmans, Green & Co., 1874.

CALMET. Calmet's Dictionary of the Holy Bible (Taylor's). London: 1798.

CHADWICK (J. W.). The Bible of To-day: A Course of Lectures by John W. Chadwick, Minister of the Second Unitarian Church in Brooklyn, N. Y. New York: G. P. Putnam & Sons, 1878.

CHAMBERS. Chambers' Encyclopædia: A Dictionary of Universal Knowledge for the People. American Revised Edition. Philadelphia: J. Lippincott & Co., 1877.

CHAMPOLLION (M.). Précis du système Hiéroglyphique des Anciens Égyptiens ou recherches sur les élémens premiers dec ette ecriture sacrée, &c., par M. Champollion Le Jeune. Seconde Edit. Paris: 1828.

CHILD (L. M.). The Progress of Religious Ideas through Successive Ages, by L. Maria Child, in 3 vols. New York: C. S. Francis & Co., 1855.

CLEMENT. The First Epistle of Clement to the Corinthians.

COLENSO (REV. J. W.). The Pentateuch and Book of Joshua critically examined, by the Right Rev. John William Colenso, D. D., Bishop of Natal. London: Longmans, Green & Co., 1863.

----. Lectures on the Pentateuch and Moabite Stone, by the Right Rev. John William Colenso, D. D., Bishop of Natal. London: Longmans, Green & Co., 1873.

CONSTANTINE (THE EMPEROR). The Emperor Constantine's Oration to the Holy Congregation of the Clergy. London: Thos. Coates, 1637.

CONWAY (M. D.). The Sacred Anthology: A Book of Ethnical Scriptures, collated and edited by Moncure D. Conway. London: Trübner & Co., 1874.

CORY. Cory's Ancient Fragments of the Phenician, Carthagenian, Babylonian, Egyptian, and other Authors. A new and enlarged edition, carefully revised by E. Richard Hodges, M. C. P. London: Reeves & Turner, 1876.

COULANGES (F. DE). The Ancient City: A Study on the Religion, Laws, and Institutions of Greece and Rome, by Fustel de Coulanges. Translated from the latest French Edition by Williard Small. Boston: Lee & Shepherd, 1874.

COX (REV. G. W.). The Myths of the Aryan Nations, by George W. Cox, M. A., late Scholar of Trinity, Oxford, in 2 vols. London: Longmans, Green & Co., 1870.

----. Tales of Ancient Greece, by Rev. George W. Cox, M. A., Bart. London: C. Kegan Paul & Co., 1880.

DARWIN (CHARLES). Journal of Researches into the Natural History and Geology of the Countries visited during the Voyage of H. M. S. Beagle Round the World, by Charles Darwin, M. A., F. R. S. 2d Edit. London: John Murray, 1845.

----. The Descent of Man, and Selection in Relation to Sex, by Charles Darwin, M. A. New York: D. Appleton & Co., 1876.

DAVIES (EDWARD). The Myths and Rites of the British Druids compared with Customs and Traditions of Heathen Nations, by Edward Davies, Rector of Brampton. London: J. Booth, 1809.

DAVIS (J. F.). The Chinese: A General Description of the Empire of China and its Inhabitants, by John Francis Davis, Esq. F. R. S., in 2 vols. New York: Harper Bros., 1836.

DELITCH (F.). See Keil (C. F.).

DILLAWAY (C. K.). Roman Antiquities and Ancient Mythology, by Charles K. Dillaway. Boston: Gould, Kendall & Lincoln, 1840.

DRAPER (J. W.). History of the Conflict between Religion and Science, by John W. Draper, M. D. 8th Edit. New York: D. Appleton & Co., 1876.

DUNLAP (S. F.). Vestiges of the Spirit History of Man, by S. F. Dunlap, Member of the American Oriental Soc., New Haven. New York: D. Appleton & Co., 1858.

----. The Mysteries of Adoni, by S. F. Dunlap London: Williams & Northgate, 1861.

----. Sod, the Son of the Man, by S. F. Dunlap. London: Williams & Northgate, 1861.

DUPUIS. The Origin of all Religious Worship, translated from the French of Mons. Dupuis. New Orleans: 1872.

EUSEBIUS. The Life of Constantine, in Four Books, by Eusebius Pamphilius, Bishop of Cesarea. London: Thomas Coates, 1637.

----. The Ancient Ecclesiastical History of Eusebius Pamphilius, Bishop of Cesarea in Palestine, in Ten Books. London: George Miller, 1636.

FARRAR (F. W.). The Life of Christ, by Frederick W. Farrar, D. D., F. R. S., late Fellow of Trinity College, Cambridge. Albany: Rufus Wendell, 1876.

FERGUSSON (JAMES). Tree and Serpent Worship, or Illustrations of Mythology and Art in India, by James Fergusson. London: 1868.

FISKE (JOHN). Myths and Myth-Makers; Old Tales and Superstitions Interpreted by Comparative Mythology, by John Fiske, M. A., LL. B., Harvard University. Boston: J. R. Osgood & Co., 1877.

FROTHINGHAM (O. B.). The Cradle of the Christ: A Study in Primitive Christianity, by Octavius Brooks Frothingham. New York: G. P. Putnam & Sons, 1877.

GAUGOOLY (J. C.). Life and Religion of the Hindoos, by Joguth Chunder Gaugooly. Boston: Crosby, Nichols & Co., 1860.

GEIKIE (C.) The Life and Words of Christ, by Cunningham Geikie, D. D., in 2 vols. New York: D. Appleton & Co, 1880.

GERBET (L'ABBÉ). The Lily of Israel, or the life of the Blessed Virgin Mary, Mother of God. From the French of the Abbé Gerbet New York: P. J. Kennedy, 1878.

GIBBON (EDWARD). The History of the Decline and Fall of the Roman Empire, by Edward Gibbon, Esq., in 6 vols. Philadelphia: Claxton, Remsen & Hoffelfinger, 1876.

GILES. Hebrew and Christian Records: An Historical Enquiry concerning the Age and Authorship of the Old and New Testaments, by the Rev. Dr. Giles, in 2 vols. London: Trübner & Co., 1877.

GINSBURGH (C. D.) The Essenes: Their History and Doctrines; an Essay, by Charles D. Ginsburgh. London: Longman, Green, Roberts & Green, 1864.

GOLDZHIER (I.). Mythology among the Hebrews, and its Historical Development, by Ignaz Goldzhier, Ph. D., Member of the Hungarian Academy of Sciences. Translated from the German by Russel Martineau. London: Longmans, Green & Co., 1877.

GORI. Etrurische Alterthümer. Mürnburg: G. Lichtensleger, 1770.

GREG (W. R.). The Creed of Christendom: Its Foundations contrasted with its Superstructure, by William Rathbone Greg. Detroit: Rose-Belford Pub. Co., 1878.

GROSS (J. B.). The Heathen Religion in its Popular and Symbolical Development, by Rev. Joseph B. Gross. Boston; J. P. Jewett & Co., 1856.

GUTZLAFF. The Journal of Two Voyages along the Coast of China (in 1831-2), and Remarks on the Policy, Religion, &c., of China, by the Rev. Mr. Gutzlaff. New York: John P. Haven, 1833.

HARDY (R. S.). The Legends and Theories of the Buddhists compared with History and Science, with Introductory Notices of the Life of Gautama Buddha, by R. Spence Hardy, Hon. M. R. A. S. London: Williams & Northgate, 1866.

----. Eastern Monachism: An Account of the Origin, Laws, Discipline, &c., of the Order of Mendicants founded by Gautama Buddha, by R. Spence Hardy. London: Williams & Northgate, 1860.

----. A Manual of Buddhism in its Modern Development. Translated from the Singalese MSS. by R. S. Hardy. London: Williams & Northgate, 1860.

HERMAS. The First Book of Hermas, Brother of Pius, Bishop of Rome, which is called his Vision.

HERODOTUS. The History of Herodotus, the Greek Historian: A New and Literal Version, from the Text of Baehr, by Henry Cary, M. A. New York: Harper & Bros., 1871.

HIGGINS (GODFREY). The Celtic Druids, by Godfrey Higgins, Esq., F. R. A. S. London: Hunter & Co., 1827.

----. Anacalypsis: An Enquiry into the Origin of Languages, Nations, and Religions, by Godfrey Higgins, Esq., F. R. S., F. R. A. S., in 2 vols. London: Longman, Rees, Orne, Brown & Longman.

HOOYKAAS (I.). See Oort (H.).

HUC (L'ABBÉ). Christianity in China, Tartary and Thibet, by M. L'Abbé Huc, formerly Missionary Apostolic in China, in 2 vols. London: Longman, Brown & Co., 1857.

HUMBOLDT (A. DE). Researches concerning the Institutions and Monuments of the Ancient Inhabitants of Mexico, by Alexander de Humboldt, in 2 vols. (Translated by Helen Maria Williams.) London: Longman, Rees & Co., 1814.

----. Political Essay on the Kingdom of New Spain, by Alexander de Humboldt, in 2 vols. (Translated by John Black.) London: Longman, Hurst & Co., 1822.

HUME (DAVID). Essays and Treaties on Various Subjects, by David Hume (author of Hume's History of England). Boston: From the London Edit. J. P. Mendum.

HUXLEY (T. H.). Evidence as to Man's Place in Nature, by Thomas H. Huxley, F. R. S., F. L. S. New York: D. Appleton & Co., 1873.

IGNATIUS. The Epistle of Ignatius, Bishop of Antioch in Syria, to the Ephesians.

----. The Epistle of Ignatius to the Magnesians.

----. The Epistle of Ignatius to the Trallians.

----. The Epistle of Ignatius to the Philadelphians.

INFANCY (APOC.). The Gospel of the Infancy of Jesus Christ (Apocryphal).

INMAN (THOMAS). Ancient Pagan and Modern Christian Symbolism Exposed and Explained, by Thomas Inman, M. D., Physician to the Royal Infirmary, &c. London: 1869.

----. Ancient Faiths Embodied in Ancient Names, or An Attempt to Trace the Religious Belief, Sacred Rites, and Holy Emblems of certain Nations, by Thomas Inman, M. D. London: Trübner & Co., 1872.

----. Ancient Faiths and Modern: A Dissertation upon Worship, Legends, and Divinities in Central and Western Asia, Europe, and Elsewhere, before the Christian Era, by Thomas Inman, M. D. London: Trübner & Co. 1876.

JAMESON. The History of Our Lord as Exemplified in Works of Art; commenced by the late Mrs. Jameson, continued and completed by Lady Eastlake, in 2 vols. London: Longmans, Green & Co., 1864.

JENNINGS (H.). The Rosicrucians: Their Rites and Mysteries. Second Edit. revised by Hargrave Jennings. London: Catto & Windus, 1879.

JOHNSON (SAMUEL). Oriental Religions, and their Relation to Universal Religion (India), by Samuel Johnson. Boston: J. R. Osgood, 1872.

JOSEPHUS (FLAVIUS). Antiquities of the Jews, in Twenty Books, by Flavius Josephus, the learned and authentic Jewish Historian and celebrated Warrior. Translated by William Whiston, A. M. Baltimore: Armstrong & Berry, 1839.

----. The Wars of the Jews, or the History of the Destruction of Jerusalem, in Seven Books, by Flavius Josephus. Baltimore: 1839.

----. Flavius Josephus Against Apion, in Two Books. Baltimore: 1839.

KEIGHTLEY (T.). The Mythology of Ancient Greece and Italy, by Thomas Keightley. New York: D. Appleton & Co., 1843.

KEIL (C. F.). Biblical Commentary on the Old Testament, by C. F. Keil, D. D., and F. Delitch, D. D., Professors in Theology, in 3 vols. Translated from the German by Rev. James Martin, B. A. Edinboro': T. & T. Clarke, 1872.

KENRICK (J.). Ancient Egypt under the Pharaohs, by John Kenrick, M. A., in 2 vols. London: B. Fellows, 1850.

KING (C. W.). The Gnostics and their Remains, Ancient and Mediæval, by C. W. King, M. A., Fellow of Trinity College, Cambridge. London: Bell & Dudley, 1864.

KINGSBOROUGH (LORD). Antiquities of Mexico, comprising Fac-similes of Ancient Mexican Paintings and Hieroglyphics, preserved in the Royal Libraries of Paris, Berlin, and Dresden, in the Imperial Library of Vienna, &c., &c., together with the Monuments of New Spain, by Lord Kingsborough, in 7 vols. London: Robert Havill & Coyglen, Son & Co., 1831.

KNAPPERT (J.). The Religion of Israel, a Manual: Translated from the Dutch of J. Knappert, pastor at Leiden, by Richard A. Armstrong, B. A. Boston: Roberts Bros., 1878.

KNIGHT (R. P.). The Symbolical Language of Ancient Art and Mythology. An Enquiry, by Richard Payne Knight, author of "The Worship of Priapus," &c. A new Edit. with Introduction, Notes and Additions, by Alexander Wilder, M. D. New York: J. W. Bouton, 1876.

KORAN. The Koran, commonly called the Al Coran of Mohammed; translated into English immediately from the original Arabic, by Geo. Sale, Gent.

KUNEN (A.). See Oort (H.).

LARDNER (N.). The Works of Nathaniel Lardner, D. D., with a Life, by Dr. Kipps, in 10 vols. London: Wm. Ball. 1838.

LELAND (CHAS. G.). Fusang: or the Discovery of America by Buddhist Priests in the 5th Century, by Chas. C. Leland. London: Trübner & Co., 1875.

LILLIE (ARTHUR). Buddha and Early Buddhism, by Arthur Lillie. London: Trübner & Co., 1881.

LUBBOCK (JOHN). Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages, by Sir John Lubbock, F. R. S. London: Williams & Northgate, 1865.

LUNDY (J. P.). Monumental Christianity, or the Art and Symbolism of the Primitive Church as Witness and Teachers of the One Catholic Faith and Practice, by John P. Lundy, Presbyter. New York: J. W. Bouton, 1876.

MAHAFFY (J. P.). Prolegomena to Ancient History, by John P. Mahaffy, A. M., M. R. I. A., Fellow and Tutor in Trinity College, and Lecturer in Ancient History in the University of Dublin. London: Longmans, Green & Co., 1871.

MALLET. Northern Antiquities; or an Historical Account of the Manners, Customs, Religion and Laws of the Ancient Scandinavians, by M. Mallet. Translated from the French by Bishop Percy. London: H. S. Bohn, 1847.

MARSH (HERBERT). A Course of Lectures, containing a Description and Systematic Arrangement of the several Branches of Divinity by Herbert Marsh, D. D. Cambridge: W. Hillard, 1812.

MARY (APOC.). The Gospel of the Birth of Mary, attributed to St. Matthew. Translated from the Works of St. Jerome.

MAURICE (THOMAS). Indian Antiquities: or Dissertations on the Geographical Division, Theology, Laws, Government and Literature of Hindostan, compared with those of Persia, Egypt and Greece, by Thomas Maurice, in 6 vols. London: W. Richardson, 1794.

----. The History of Hindostan; Its Arts and its Sciences, as connected with the History of the other Great Empires of Asia, during the most Ancient Periods of the World, in 2 vols., by Thomas Maurice. London: Printed by H. L. Galabin, 1798.

MAURICE (F. D.). The Religions of the World, and Their Relation to Christianity, by Frederick Denison Maurice, M. A., Professor of Divinity in Kings' College. London: J. W. Parker, 1847.

MIDDLETON (C.). The Miscellaneous Works of Conyers Middleton, D. D., Principal Librarian of the University of Cambridge, in 4 vols. ("Free Enquiry" vol. I., "Letters from Rome" vol. III.). London: Richard Manby, 1752.

MONTFAUCON (B.). L'Antiquité Expliqueé; par Dom Bernard de Montfaucon. Second edit. Paris: 1722.

MOOR (EDWARD). Plates illustrating the Hindoo Pantheon, reprinted from the work of Major Edward Moor, F. R. S., edited by Rev. Allen Moor, M. A. London: Williams & Norgate, 1816.

MORTON (S. G.). Types of Mankind: or Ethnological Researches based upon the Ancient Monuments, Paintings, Sculptures, and Crania of Races, by Samuel George Morton, M. D. Philadelphia: Lippincott, Grambo & Co., 1854.

MÜLLER (MAX). A History of Ancient Sanscrit Literature, so far as it illustrates the Primitive Religion of the Brahmins, by Max Müller, M. A. London: Williams & Norgate, 1860.

----. Introduction to the Science of Religion; Four Lectures delivered at the Royal Institution, with Two Essays on False Analogies, and the Philosophy of Mythology, by (F.) Max Müller, M. A. London: Longmans, Green & Co., 1873.

----. Chips from a German Workshop; by Max Müller, M. A., in 3 vols. London: Longmans, Green & Co., 1876.

----. Lectures on the Origin and Growth of Religion, as Illustrated by the Religious of India. Delivered in the Chapel House, Westminster Abbey, by (F.) Max Müller, M. A. London: Longmans, Green & Co., 1878.

MURRAY (A. S.). Manual of Mythology, by Alexander S. Murray, Department of Greek and Roman Antiquities, British Museum, 2d Edit. New York: Armstrong & Co., 1876.

NICODEMUS (APOC.). The Gospel of Nicodemus the Disciple, concerning the Sufferings and Resurrection of Our Master and Saviour Jesus Christ.

OORT (H.). The Bible for Learners, by Dr. H. Oort, Prof. of Oriental Languages, &c., at Amsterdam, and Dr. I. Hooykaas, pastor at Rotterdam, with the assistance of Dr. A. Kunen, Prof. of Theology at Leiden, in 3 vols. Translated from the Dutch by Philip A. Wicksteed, M. A. Boston: Roberts Bros., 1878.

ORTON (JAMES). The Andes and the Amazon; or Across the Continent of South America, by James Orton, M. A., 3d Edit. New York: Harper & Bros., 1876.

OWEN (RICHARD). Man's Earliest History, an Address delivered before the International Congress of Orientalists, by Prof. Richard Owen. Tribune Extra, No. 23. New York Tribune Pub. Co., 1874.

PESCHEL (OSCAR). The Races of Man, and their Geographical Distribution from the German of Oscar Peschel. New York: D. Appleton & Co., 1876.

POLYCARP. The Epistle of Polycarp to the Philippians, translated by Archbishop Wake.

PORTER (SIR R. K.). Travels in Georgia, Persia, Armenia, Ancient Babylonia, &c., by Sir Robert Kir Porter, in 2 vols. London: Longmans, Hurst, Rees, Orm & Brown, 1821.

PRESCOTT (WM. H.). History of the Conquest of Mexico, with a preliminary view of the Ancient Mexican Civilization, and the life of the conqueror, Hernando Cortez, by Wm. H. Prescott, in 3 vols. Philadelphia: J. P. Lippincott & Co., 1873.

PRICHARD (J. C.). An Analysis of the Historical Records of Ancient Egypt, by J. C. Prichard, M. D., F. R. S. London: Sherwood, Gilbert & Piper, 1838.

----. An Analysis of Egyptian Mythology, and the Philosophy of the Ancient Egyptians, compared with those of the Indians and others, by J. C. Prichard, M. D., F. R. S. London: Sherwood, Gilbert & Piper, 1838.

PRIESTLEY (JOSEPH). A Comparison of the Institutions of Moses with those of the Hindoos and other Ancient Nations, by Joseph Priestley, LL. D., F. R. S. Northumberland: A. Kennedy, 1799.

PROTEVANGELION APOC. The Protevangelion, or, An Historical Account of the Birth of Christ, and the perpetual Virgin Mary, His Mother, by James the Lesser, Cousin and Brother to the Lord Jesus.

REBER (GEO.). The Christ of Paul, or the Enigmas of Christianity, by Geo. Reber. New York: C. P. Somerby, 1876.

RENAN (ERNEST). Lectures on the Influence of the Institutions, Thought and Culture of Rome on Christianity, and the Development of the Catholic Church, by Ernest Renan, of the French Academy. Translated by Charles Beard, B. A. London: Williams & Norgate, 1880.

RENOUF (P. LE PAGE). Lectures on the Origin and Growth of Religion as Illustrated by the Religion of Ancient Egypt, by P. Le Page Renouf. London: Williams & Norgate, 1880.

REVILLE (ALBERT). History of the Dogma of the Deity of Jesus Christ, by Albert Reville. London: Williams & Norgate, 1870.

RHYS-DAVIDS (T. W.) Buddhism: Being a Sketch of the Life and Teachings of Gautama, the Buddha, by T. W. Rhys-Davids, of the Middle Temple, Barrister-at-Law, and late of the Ceylon Civil Service. London: Soc. for Promoting Christian Knowledge.

SCOTT (THOMAS). The English Life of Jesus, by Thomas Scott. Published by the Author. London: 1872.

SEPTCHENES (M. LE CLERC DE). The Religion of the Ancient Greeks, Illustrated by an Explanation of their Mythology. Translated from the French of M. Le Clerc de Septchenes. London: 1788.

SHARPE (SAMUEL). Egyptian Mythology and Egyptian Christianity, with their Influence on the Opinions of Modern Christendom, by Samuel Sharpe. London: J. R. Smith, 1863.

SHIH-KING (THE). The Shih-King, or Book of Poetry. Translated from the Chinese by James Legge. London: Macmillan & Co., 1879.

SHOBEIL (F.). Persia; containing a description of the Country, with an account of its Government, Laws, and Religion, by Frederick Shobeil. Philadelphia: John Grigg, 1828.

SMITH. Smith's Comprehensive Dictionary of the Bible, with many important Additions and Improvements. Edited by Rev. Samuel Barnum. New York: D. Appleton & Co., 1879.

SMITH (GEORGE). Assyrian Discoveries: An account of Explorations and Discoveries on the Site of Nineveh during 1873 and 1874, by George Smith, of the Department of Oriental Antiquity, British Museum. Now York: Scribner, Armstrong & Co., 1875.

----. The Chaldean Account of Genesis, containing the description of the Creation, the Fall of Man, the Deluge, the Tower of Babel, the Times of the Patriarchs and Nimrod; Babylonian Fables, and Legends of the Gods, from the Cuneiform Inscriptions, by George Smith, of the British Museum. New York: Scribner, Armstrong & Co., 1876.

SOCRATES. The Ancient Ecclesiastical History of Socrates Scholasticus, of Constantinople, in Seven Books. Translated out of the Greek Tongue by Meredith Hanmer, D. D. London: George Miller, 1636.

SPENCER (HERBERT). The Principles of Sociology, by Herbert Spencer, in 2 vols. New York; D. Appleton & Co., 1877.

SQUIRE (E. G.). The Serpent Symbol, and the Worship of the Reciprocal Principles of Nature in America, by E. G. Squire, A. M. New York: George P. Putnam, 1861.

STANLEY (A. P.). Lectures on the History of the Jewish Church, by Arthur P. Stanley, D. D., Dean of Westminster. New York: Charles Scribner, 1863.

----. In a Sermon preached in Westminster Abbey on February 28th, 1880, after the funeral of Sir Charles Lyell, entitled: "The Religious Aspect of Geology."

STEINTHAL (H.). The Legend of Samson: An Essay, by H. Steinthal, Professor of the University of Berlin. Appendix to Goldzhier's Hebrew Mythology.

SYNCHRONOLOGY. Synchronology of the Principal Events in Sacred and Profane History from the Creation to the Present Time. Boston: S. Hawes, 1870.

TACITUS (C.). The Annals of Cornelius Tacitus, the Roman Historian. Translated by Arthur Murphy, Esq. London: Jones & Co., 1831.

----. The History of Cornelius Tacitus. Translated by Arthur Murphy. London: Jones & Co., 1831.

----. Treatise on the Situation, Manners, and People of Germany, by Cornelius Tacitus. Translated by Arthur Murphy. London: Jones & Co., 1831.

TAYLOR (CHARLES). Taylor's Fragments: Being Illustrations of the Manners, Incidents, and Phraseology of the Holy Scriptures. Intended as an Appendix to Calmet's Dictionary of the Bible. London: W. Stratford, 1801.

TAYLOR (ROBERT). The Diegesis: Being a Discovery of the Origin, Evidences, and Early History of Christianity, by Rev. Robert Taylor, A. B. (From the London Edit.) Boston: J. P. Mendum, 1873.

----. Syntagma of the evidences of the Christian Religion, by Rev. Robert Taylor, A. B., with a brief Memoir of the Author. (From the London Edit.) Boston: J. P. Mendum, 1876.

TAYLOR (THOMAS). Taylor's Mysteries; A Dissertation on the Eleusinian and Bacchic Mysteries, by Thomas Taylor. Amsterdam.

THORNTON (THOMAS). A History of China, from the Earliest Records to the Treaty with Great Britain in 1842, by Thomas Thornton, Esq., Member of the R. A. S. London: William H. Allen & Co., 1844.

TYLOR (E. B.). Researches Into the Early History of Mankind, and the Development of Civilization, by Edward B. Tylor. 2d Edit. London: John Murray, 1870.

----. Primitive Culture; Researches into the Development of Mythology, Philosophy, Religion, &c., by Edward B. Tylor, in 2 vols. London: John Murray, 1871.

VISHNU PURANA. The Vishnu Purana, A System of Hindoo Mythology and Tradition, Translated from the Original Sanscrit, by H. H. Wilson, M. A., F. R. S. London: 1840.

VOLNEY (C. F.). New Researches in Ancient History, Translated from the French of C. F. Volney, Count and Peer of France. (From the London Edit.) Boston: J. P. Mendum, 1874.

----. The Ruins; or, Meditations on the Revolutions of Empires, by Count de Volney, Translated under the immediate inspection of the Author. (From the latest Paris Edit.) Boston: J. P. Mendum, 1872.

WAKE (C. S.). See Westropp.

WESTROPP (H. M.). Ancient Symbol Worship. Influence of the Phallic Ideas in the Religions of Antiquity, by Hodder M. Westropp and C. S. Wake, with Appendix by Alexander Wilder, M. D. London: Trübner & Co., 1874.

WILLIAMS (MONIER). Indian Wisdom; or Examples of the Religious, Philosophical, and Ethnical Doctrines of the Hindoos, by Monier Williams, M. A., Prof. of Sanscrit in the University of Oxford. London: W. H. Allen, 1875.

----. Hinduism; by Monier Williams, M. A., D. C. L., Published under the Direction of the Committee of General Literature and Education Appointed by the Society for Promoting Christian Knowledge. London: 1877.

WISDOM (APOC.). The Book of Wisdom, Attributed to Solomon, King of Israel.

WISE (ISAAC M.). The Martyrdom of Jesus of Nazareth. A Historic Treatise on the Last Chapters of the Gospel, by Dr Isaac M. Wise. Cincinnati.

ADDITIONS TO THIRD EDITION.

Beausobre's Histoire Critique de Manichée et du Manicheisme, Amsterdam 1734; Baronius' Annales Ecclesiastici; Hydes' Historia Religionis Veterum Persarum; Rawlinson's Herodotus; Lenormant's The Beginnings of History; Hardwick's Christ and other Masters; Daillé's Treatise on the Right Use of the Fathers, London, 1841; Apollonius de Tyana, sa vie, ses voyages, et ses prodiges, par Philostrate, Paris, 1862; Sir John Malcolm's History of Persia, in 2 vols., London, 1815; Michaelis' Introduction to the New Testament, in 4 vols. edited by Dr. Herbert Marsh, London, 1828; Archbishop Wake's Genuine Epistles of the Apostolical Fathers, London, 1719; Jeremiah Jones' Canon of the New Testament, in 3 vols., Oxford, 1793; Milman's History of Christianity; Barrow's Travels in China, London, 1840; Deane's Worship of the Serpent, London, 1883; Baring-Gould's Lost and Hostile Gospels, London, 1874; B. F. Westcott's Survey of the History of the Canon of the New Testament, 4th Edit., London, 1875; Mosheim's Ecclesiastical History, in 6 vols., Amer. ed. 1810; J. W. Rosses' Tacitus and Bracciolini, London, 1878; and the writings of the Christian Fathers, Justin Martyr, St. Clement of Alexandria, Irenæus, Origen, Tertullian and Minucius Felix.

BIBLE MYTHS.

I. THE CREATION AND FALL OF MAN

The Old Testament commences with one of its most interesting myths, that of the Creation and Fall of Man. The story is to be found in the first three chapters of Genesis, the substance of which is as follows:

After God created the "Heavens" and the "Earth," he said: "Let there be light, and there was light," and after calling the light Day, and the darkness Night, the first day's work was ended.

God then made the "Firmament," which completed the second day's work.

Then God caused the dry land to appear, which he called "Earth," and the waters he called "Seas." After this the earth was made to bring forth grass, trees, &c., which completed the third day's work.

The next things God created were the "Sun,"[1:1] "Moon" and "Stars," and after he had set them in the Firmament, the fourth day's work was ended.[2:1]

After these, God created great "whales," and other creatures which inhabit the water, also "winged fowls." This brought the fifth day to a close.

The work of creation was finally completed on the sixth day,[2:2] when God made "beasts" of every kind, "cattle," "creeping things," and lastly "man," whom he created "male and female," in his own image.[2:3]

"Thus the heavens and the earth were finished, and all the host of them. And on the seventh[2:4] day God ended his work which he had made: and he rested on the seventh day, from all his work which he had made. And God blessed the seventh day, and sanctified it, because that in it he had rested from all his work which God created and made."

After this information, which concludes at the third verse of Genesis ii., strange though it may appear, another account of the Creation commences, which is altogether different from the one we have just related. This account commences thus:

"These are the generations of the heavens and the earth when they were created, in the day (not days) that the Lord God made the earth and the heavens."

It then goes on to say that "the Lord God formed man of the dust of the ground,"[2:5] which appears to be the first thing he made. After planting a garden eastward in Eden,[2:6] the Lord God put the man therein, "and out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the Tree of Life,[2:7] also in the midst of the garden, and the Tree of Knowledge of good and evil. And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads." These four rivers were called, first Pison, second Gihon, third Hiddekel, and the fourth Euphrates.[3:1]

After the "Lord God" had made the "Tree of Life," and the "Tree of Knowledge," he said unto the man:

"Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die." Then the Lord God, thinking that it would not be well for man to live alone, formed--out of the ground--"every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them, and whatever Adam called every living creature, that was the name thereof."

After Adam had given names to "all cattle, and to the fowls of the air, and to every beast of the field," "the Lord God caused a deep sleep to fall upon Adam, and he slept, and he (the Lord God) took one of his (Adam's) ribs, and closed up the flesh instead thereof."

"And of the rib, which the Lord God had taken from man, made he a woman, and brought her unto Adam." "And they were both naked, the man and his wife, and they were not ashamed."

After this everything is supposed to have gone harmoniously, until a serpent appeared before the woman[3:2]--who was afterwards called Eve--and said to her:

"Hath God said, Ye shall not eat of every tree of the garden?"

The woman, answering the serpent, said:

"We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, lest ye die."

Whereupon the serpent said to her:

"Ye shall not surely die" (which, according to the narrative, was the truth).

He then told her that, upon eating the fruit, their eyes would be opened, and that they would be as gods, knowing good from evil.

The woman then looked upon the tree, and as the fruit was tempting, "she took of the fruit, and did eat, and gave also unto her husband, and he did eat." The result was not death (as the Lord God had told them), but, as the serpent had said, "the eyes of both were opened, and they knew they were naked, and they sewed fig leaves together, and made themselves aprons."

Towards evening (i. e., "in the cool of the day"), Adam and his wife "heard the voice of the Lord God walking in the garden," and being afraid, they hid themselves among the trees of the garden. The Lord God not finding Adam and his wife, said: "Where art thou?" Adam answering, said: "I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself."

The "Lord God" then told Adam that he had eaten of the tree which he had commanded him not to eat, whereupon Adam said: "The woman whom thou gavest to be with me, she gave me of the tree and I did eat."

When the "Lord God" spoke to the woman concerning her transgression, she blamed the serpent, which she said "beguiled" her. This sealed the serpent's fate, for the "Lord God" cursed him and said:

"Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life."[4:1]

Unto the woman the "Lord God" said:

"I will greatly multiply thy sorrow, and thy conception; in sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee."

Unto Adam he said:

"Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground, for out of it wast thou taken; for dust thou art, and unto dust shalt thou return."

The "Lord God" then made coats of skin for Adam and his wife, with which he clothed them, after which he said:

"Behold, the man is become as one of us,[5:1] to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (he must be sent forth from Eden).

"So he (the Lord God) drove out the man (and the woman); and he placed at the east of the garden of Eden, Cherubims, and a flaming sword which turned every way, to keep the way of the Tree of Life."

Thus ends the narrative.

Before proceeding to show from whence this legend, or legends, had their origin, we will notice a feature which is very prominent in the narrative, and which cannot escape the eye of an observing reader, i. e., the two different and contradictory accounts of the creation.

The first of these commences at the first verse of chapter first, and ends at the third verse of chapter second. The second account commences at the fourth verse of chapter second, and continues to the end of the chapter.

In speaking of these contradictory accounts of the Creation, Dean Stanley says:

"It is now clear to diligent students of the Bible, that the first and second chapters of Genesis contain two narratives of the Creation, side by side, differing from each other in most every particular of time and place and order."[5:2]

Bishop Colenso, in his very learned work on the Pentateuch, speaking on this subject, says:

"The following are the most noticeable points of difference between the two cosmogonies:

"1. In the first, the earth emerges from the waters and is, therefore, saturated with moisture.[5:3] In the second, the 'whole face of the ground' requires to be moistened.[5:4]

"2. In the first, the birds and the beasts are created before man.[6:1] In the second, man is created before the birds and the beasts.[6:2]

"3. In the first, 'all fowls that fly' are made out of the waters.[6:3] In the second 'the fowls of the air' are made out of the ground.[6:4]

"4. In the first, man is created in the image of God.[6:5] In the second, man is made of the dust of the ground, and merely animated with the breath of life; and it is only after his eating the forbidden fruit that 'the Lord God said, Behold, the man has become as one of us, to know good and evil.'[6:6]

"5. In the first, man is made lord of the whole earth.[6:7] In the second, he is merely placed in the garden of Eden, 'to dress it and to keep it.'[6:8]

"6. In the first, the man and the woman are created together, as the closing and completing work of the whole creation,--created also, as is evidently implied, in the same kind of way, to be the complement of one another, and, thus created, they are blessed together.[6:9]

"In the second, the beasts and birds are created between the man and the woman. First, the man is made of the dust of the ground; he is placed by himself in the garden, charged with a solemn command, and threatened with a curse if he breaks it; then the beasts and birds are made, and the man gives names to them, and, lastly, after all this, the woman is made out of one of his ribs, but merely as a helpmate for the man.[6:10]

"The fact is, that the second account of the Creation,[6:11] together with the story of the Fall,[6:12] is manifestly composed by a different writer altogether from him who wrote the first.[6:13]

"This is suggested at once by the circumstance that, throughout the first narrative, the Creator is always spoken of by the name Elohim (God), whereas, throughout the second account, as well as the story of the Fall, he is always called Jehovah Elohim (Lord God), except when the writer seems to abstain, for some reason, from placing the name Jehovah in the mouth of the serpent.[6:14] This accounts naturally for the above contradictions. It would appear that, for some reason, the productions of two pens have been here united, without any reference to their inconsistencies."[6:15]

Dr. Kalisch, who does his utmost to maintain--as far as his knowledge of the truth will allow--the general historical veracity of this narrative, after speaking of the first account of the Creation, says:

"But now the narrative seems not only to pause, but to go backward. The grand and powerful climax seems at once broken off, and a languid repetition appears to follow. Another cosmogony is introduced, which, to complete the perplexity, is, in many important features, in direct contradiction to the former.

"It would be dishonesty to conceal these difficulties. It would be weakmindedness and cowardice. It would be flight instead of combat. It would be an ignoble retreat, instead of victory. We confess there is an apparent dissonance."[6:16]

Dr. Knappert says:[7:1]

"The account of the Creation from the hand of the Priestly author is utterly different from the other narrative, beginning at the fourth verse of Genesis ii. Here we are told that God created Heaven and Earth in six days, and rested on the seventh day, obviously with a view to bring out the holiness of the Sabbath in a strong light."

Now that we have seen there are two different and contradictory accounts of the Creation, to be found in the first two chapters of Genesis, we will endeavor to learn if there is sufficient reason to believe they are copies of more ancient legends.

We have seen that, according to the first account, God divided the work of creation into six days. This idea agrees with that of the ancient Persians.

The Zend-Avesta--the sacred writings of the Parsees--states that the Supreme being Ahuramazdâ (Ormuzd), created the universe and man in six successive periods of time, in the following order: First, the Heavens; second, the Waters; third, the Earth; fourth, the Trees and Plants; fifth, Animals; and sixth, Man. After the Creator had finished his work, he rested.[7:2]

The Avesta account of the Creation is limited to this announcement, but we find a more detailed history of the origin of the human species in the book entitled Bundehesh, dedicated to the exposition of a complete cosmogony. This book states that Ahuramazdâ created the first man and women joined together at the back. After dividing them, he endowed them with motion and activity, placed within them an intelligent soul, and bade them "to be humble of heart; to observe the law; to be pure in their thoughts, pure in their speech, pure in their actions." Thus were born Mashya and Mashyâna, the pair from which all human beings are descended.[7:3]

The idea brought out in this story of the first human pair having originally formed a single androgynous being with two faces, separated later into two personalities by the Creator, is to be found in the Genesis account (v. 2). "Male and female created he them, and blessed them, and named their name Adam." Jewish tradition in the Targum and Talmud, as well as among learned rabbis, allege that Adam was created man and woman at the same time, having two faces turned in two opposite directions, and that the Creator separated the feminine half from him, in order to make of her a distinct person.[7:4]

The ancient Etruscan legend, according to Delitzsch, is almost the same as the Persian. They relate that God created the world in six thousand years. In the first thousand he created the Heaven and Earth; in the second, the Firmament; in the third, the Waters of the Earth; in the fourth, the Sun, Moon and Stars; in the fifth, the Animals belonging to air, water and land; and in the sixth, Man alone.[8:1]

Dr. Delitzsch, who maintains to the utmost the historical truth of the Scripture story in Genesis, yet says:

"Whence comes the surprising agreement of the Etruscan and Persian legends with this section? How comes it that the Babylonian cosmogony in Berosus, and the Phoenician in Sanchoniathon, in spite of their fantastical oddity, come in contact with it in remarkable details?"

After showing some of the similarities in the legends of these different nations, he continues:

"These are only instances of that which they have in common. For such an account outside of Israel, we must, however, conclude, that the author of Genesis i. has no vision before him, but a tradition."[8:2]

Von Bohlen tells us that the old Chaldæan cosmogony is also the same.[8:3]

To continue the Persian legend; we will now show that according to it, after the Creation man was tempted, and fell. Kalisch[8:4] and Bishop Colenso[8:5] tell us of the Persian legend that the first couple lived originally in purity and innocence. Perpetual happiness was promised them by the Creator if they persevered in their virtue. But an evil demon came to them in the form of a serpent, sent by Ahriman, the prince of devils, and gave them fruit of a wonderful tree, which imparted immortality. Evil inclinations then entered their hearts, and all their moral excellence was destroyed. Consequently they fell, and forfeited the eternal happiness for which they were destined. They killed beasts, and clothed themselves in their skins. The evil demon obtained still more perfect power over their minds, and called forth envy, hatred, discord, and rebellion, which raged in the bosom of the families.

Since the above was written, Mr. George Smith, of the British Museum, has discovered cuneiform inscriptions, which show conclusively that the Babylonians had this legend of the Creation and Fall of Man, some 1,500 years or more before the Hebrews heard of it.[9:1] The cuneiform inscriptions relating to the Babylonian legend of the Creation and Fall of Man, which have been discovered by English archæologists, are not, however, complete. The portions which relate to the Tree and Serpent have not been found, but Babylonian gem engravings show that these incidents were evidently a part of the original legend.[9:2] The Tree of Life in the Genesis account appears to correspond with the sacred grove of Anu, which was guarded by a sword turning to all the four points of the compass.[9:3] A representation of this Sacred Tree, with "attendant cherubim," copied from an Assyrian cylinder, may be seen in Mr. George Smith's "Chaldean Account of Genesis."[9:4] Figure No. 1, which we have taken from the same work,[9:5] shows the tree of knowledge, fruit, and the serpent. Mr. Smith says of it:

"One striking and important specimen of early type in the British Museum collection, has two figures sitting one on each side of a tree, holding out their hands to the fruit, while at the back of one (the woman) is scratched a serpent. We know well that in these early sculptures none of these figures were chance devices, but all represented events, or supposed events, and figures in their legends; thus it is evident that a form of the story of the Fall, similar to that of Genesis, was known in early times in Babylonia."[9:5]

This illustration might be used to illustrate the narrative of Genesis, and as Friedrich Delitzsch has remarked (G. Smith's Chaldäische Genesis) is capable of no other explanation.

M. Renan does not hesitate to join forces with the ancient commentators, in seeking to recover a trace of the same tradition among the Phenicians in the fragments of Sanchoniathon, translated into Greek by Philo of Byblos. In fact, it is there said, in speaking of the first human pair, and of Æon, which seems to be the translation of Havvâh (in Phenician Havâth) and stands in her relation to the other members of the pair, that this personage "has found out how to obtain nourishment from the fruits of the tree."

The idea of the Edenic happiness of the first human beings constitutes one of the universal traditions. Among the Egyptians, the terrestrial reign of the god Râ, who inaugurated the existence of the world and of human life, was a golden age to which they continually looked back with regret and envy. Its "like has never been seen since."

The ancient Greeks boasted of their "Golden Age," when sorrow and trouble were not known. Hesiod, an ancient Grecian poet, describes it thus:

"Men lived like Gods, without vices or passions, vexation or toil. In happy companionship with divine beings, they passed their days in tranquillity and joy, living together in perfect equality, united by mutual confidence and love. The earth was more beautiful than now, and spontaneously yielded an abundant variety of fruits. Human beings and animals spoke the same language and conversed with each other. Men were considered mere boys at a hundred years old. They had none of the infirmities of age to trouble them, and when they passed to regions of superior life, it was in a gentle slumber."

In the course of time, however, all the sorrows and troubles came to man. They were caused by inquisitiveness. The story is as follows: Epimetheus received a gift from Zeus (God), in the form of a beautiful woman (Pandora).

"She brought with her a vase, the lid of which was (by the command of God), to remain closed. The curiosity of her husband, however, tempted him to open it, and suddenly there escaped from it troubles, weariness and illness from which mankind was never afterwards free. All that remained was hope."[10:1]

Among the Thibetans, the paradisiacal condition was more complete and spiritual. The desire to eat of a certain sweet herb deprived men of their spiritual life. There arose a sense of shame, and the need to clothe themselves. Necessity compelled them to agriculture; the virtues disappeared, and murder, adultery and other vices, stepped into their place.[10:2]

The idea that the Fall of the human race is connected with agriculture is found to be also often represented in the legends of the East African negroes, especially in the Calabar legend of the Creation, which presents many interesting points of comparison with the biblical story of the Fall. The first human pair are called by a bell at meal-times to Abasi (the Calabar God), in heaven; and in place of the forbidden tree of Genesis are put agriculture and propagation, which Abasi strictly denies to the first pair. The Fall is denoted by the transgression of both these commands, especially through the use of implements of tillage, to which the woman is tempted by a female friend who is given to her. From that moment man fell and became mortal, so that, as the Bible story has it, he can eat bread only in the sweat of his face. There agriculture is a curse, a fall from a more perfect stage to a lower and imperfect one.[11:1]

Dr. Kalisch, writing of the Garden of Eden, says:

"The Paradise is no exclusive feature of the early history of the Hebrews. Most of the ancient nations have similar narratives about a happy abode, which care does not approach, and which re-echoes with the sounds of the purest bliss."[11:2]

The Persians supposed that a region of bliss and delight called Heden, more beautiful than all the rest of the world, traversed by a mighty river, was the original abode of the first men, before they were tempted by the evil spirit in the form of a serpent, to partake of the fruit of the forbidden tree Hôm.[11:3]

Dr. Delitzsch, writing of the Persian legend, observes:

"Innumerable attendants of the Holy One keep watch against the attempts of Ahriman, over the tree Hôm, which contains in itself the power of the resurrection."[11:4]

The ancient Greeks had a tradition concerning the "Islands of the Blessed," the "Elysium," on the borders of the earth, abounding in every charm of life, and the "Garden of the Hesperides," the Paradise, in which grew a tree bearing the golden apples of Immortality. It was guarded by three nymphs, and a Serpent, or Dragon, the ever-watchful Ladon. It was one of the labors of Hercules to gather some of these apples of life. When he arrived there he found the garden protected by a Dragon. Ancient medallions represent a tree with a serpent twined around it. Hercules has gathered an apple, and near him stand the three nymphs, called Hesperides.[11:5] This is simply a parallel of the Eden myth.

The Rev. Mr. Faber, speaking of Hercules, says:

"On the Sphere he is represented in the act of contending with the Serpent, the head of which is placed under his foot; and this Serpent, we are told, is that which guarded the tree with golden fruit in the midst of the garden of the Hesperides. But the garden of the Hesperides was none other than the garden of Paradise; consequently the serpent of that garden, the head of which is crushed beneath the heel of Hercules, and which itself is described as encircling with its folds the trunk of the mysterious tree, must necessarily be a transcript of that Serpent whose form was assumed by the tempter of our first parents. We may observe the same ancient tradition in the Phoenician fable representing Ophion or Ophioneus."[12:1]

And Professor Fergusson says:

"Hercules' adventures in the garden of the Hesperides, is the Pagan form of the myth that most resembles the precious Serpent-guarded fruit of the Garden of Eden, though the moral of the fable is so widely different."[12:2]

The ancient Egyptians also had the legend of the "Tree of Life." It is mentioned in their sacred books that Osiris ordered the names of some souls to be written on this "Tree of Life," the fruit of which made those who ate it to become as gods.[12:3]

Among the most ancient traditions of the Hindoos, is that of the "Tree of Life"--called Sôma in Sanskrit--the juice of which imparted immortality. This most wonderful tree was guarded by spirits.[12:4]

Still more striking is the Hindoo legend of the "Elysium" or "Paradise," which is as follows:

"In the sacred mountain Meru, which is perpetually clothed in the golden rays of the Sun, and whose lofty summit reaches into heaven, no sinful man can exist. It is guarded by a dreadful dragon. It is adorned with many celestial plants and trees, and is watered by four rivers, which thence separate and flow to the four chief directions."[12:5]

The Hindoos, like the philosophers of the Ionic school (Thales, for instance), held water to be the first existing and all-pervading principle, at the same time allowing the co-operation and influence of an immaterial intelligence in the work of creation.[12:6] A Vedic poet, meditating on the Creation, uses the following expressions:

"Nothing that is was then, even what is not, did not exist then." "There was no space, no life, and lastly there was no time, no difference between day and night, no solar torch by which morning might have been told from evening." "Darkness there was, and all at first was veiled in gloom profound, as ocean without light."[12:7]

The Hindoo legend approaches very nearly to that preserved in the Hebrew Scriptures. Thus, it is said that Siva, as the Supreme Being, desired to tempt Brahmá (who had taken human form, and was called Swayambhura--son of the self-existent), and for this object he dropped from heaven a blossom of the sacred fig tree.

Swayambhura, instigated by his wife, Satarupa, endeavors to obtain this blossom, thinking its possession will render him immortal and divine; but when he has succeeded in doing so, he is cursed by Siva, and doomed to misery and degradation.[13:1] The sacred Indian fig is endowed by the Brahmins and the Buddhists with mysterious significance, as the "Tree of Knowledge" or "Intelligence."[13:2]

There is no Hindoo legend of the Creation similar to the Persian and Hebrew accounts, and Ceylon was never believed to have been the Paradise or home of our first parents, although such stories are in circulation.[13:3] The Hindoo religion states--as we have already seen--Mount Meru to be the Paradise, out of which went four rivers.

We have noticed that the "Gardens of Paradise" are said to have been guarded by Dragons, and that, according to the Genesis account, it was Cherubim that protected Eden. This apparent difference in the legends is owing to the fact that we have come in our modern times to speak of Cherub as though it were an other name for an Angel. But the Cherub of the writer of Genesis, the Cherub of Assyria, the Cherub of Babylon, the Cherub of the entire Orient, at the time the Eden story was written, was not at all an Angel, but an animal, and a mythological one at that. The Cherub had, in some cases, the body of a lion, with the head of an other animal, or a man, and the wings of a bird. In Ezekiel they have the body of a man, whose head, besides a human countenance, has also that of a Lion, an Ox and an Eagle. They are provided with four wings, and the whole body is spangled with innumerable eyes. In Assyria and Babylon they appear as winged bulls with human faces, and are placed at the gateways of palaces and temples as guardian genii who watch over the dwelling, as the Cherubim in Genesis watch the "Tree of Life."

Most Jewish writers and Christian Fathers conceived the Cherubim as Angels. Most theologians also considered them as Angels, until Michaelis showed them to be a mythological animal, a poetical creation.[13:4]

We see then, that our Cherub is simply a Dragon.

To continue our inquiry regarding the prevalence of the Eden-myth among nations of antiquity.

The Chinese have their Age of Virtue, when nature furnished abundant food, and man lived peacefully, surrounded by all the beasts. In their sacred books there is a story concerning a mysterious garden, where grew a tree bearing "apples of immortality," guarded by a winged serpent, called a Dragon. They describe a primitive age of the world, when the earth yielded abundance of delicious fruits without cultivation, and the seasons were untroubled by wind and storms. There was no calamity, sickness, or death. Men were then good without effort; for the human heart was in harmony with the peacefulness and beauty of nature.

The "Golden Age" of the past is much dwelt upon by their ancient commentators. One of them says:

"All places were then equally the native county of every man. Flocks wandered in the fields without any guide; birds filled the air with their melodious voices; and the fruits grew of their own accord. Men lived pleasantly with the animals, and all creatures were members of the same family. Ignorant of evil, man lived in simplicity and perfect innocence."

Another commentator says:

"In the first age of perfect purity, all was in harmony, and the passions did not occasion the slightest murmur. Man, united to sovereign reason within, conformed his outward actions to sovereign justice. Far from all duplicity and falsehood, his soul received marvelous felicity from heaven, and the purest delights from earth."

Another says:

"A delicious garden refreshed with zephyrs, and planted with odoriferous trees, was situated in the middle of a mountain, which was the avenue of heaven. The waters that moistened it flowed from a source called the 'Fountain of Immortality'. He who drinks of it never dies. Thence flowed four rivers. A Golden River, betwixt the South and East, a Red River, between the North and East, the River of the Lamb between the North and West."

The animal Kaiming guards the entrance.

Partly by an undue thirst for knowledge, and partly by increasing sensuality, and the seduction of woman, man fell. Then passion and lust ruled in the human mind, and war with the animals began. In one of the Chinese sacred volumes, called the Chi-King, it is said that:

"All was subject to man at first, but a woman threw us into slavery. The wise husband raised up a bulwark of walls, but the woman, by an ambitious desire of knowledge, demolished them. Our misery did not come from heaven, but from a woman. She lost the human race. Ah, unhappy Poo See! thou kindled the fire that consumes us, and which is every day augmenting. Our misery has lasted many ages. The world is lost. Vice overflows all things like a mortal poison."[15:1]

Thus we see that the Chinese are no strangers to the doctrine of original sin. It is their invariable belief that man is a fallen being; admitted by them from time immemorial.

The inhabitants of Madagascar had a legend similar to the Eden story, which is related as follows:

"The first man was created of the dust of the earth, and was placed in a garden, where he was subject to none of the ills which now affect mortality; he was also free from all bodily appetites, and though surrounded by delicious fruit and limpid streams yet felt no desire to taste of the fruit or to quaff the water. The Creator had, moreover, strictly forbid him either to eat or to drink. The great enemy, however, came to him, and painted to him, in glowing colors, the sweetness of the apple, and the lusciousness of the date, and the succulence of the orange."

After resisting the temptations for a while, he at last ate of the fruit, and consequently fell.[15:2]

A legend of the Creation, similar to the Hebrew, was found by Mr. Ellis among the Tahitians, and appeared in his "Polynesian Researches." It is as follows:

After Taarao had formed the world, he created man out of aræa, red earth, which was also the food of man until bread was made. Taarao one day called for the man by name. When he came, he caused him to fall asleep, and while he slept, he took out one of his ivi, or bones, and with it made a woman, whom he gave to the man as his wife, and they became the progenitors of mankind. The woman's name was Ivi, which signifies a bone.[15:3]

The prose Edda, of the ancient Scandinavians, speaks of the "Golden Age" when all was pure and harmonious. This age lasted until the arrival of woman out of Jotunheim--the region of the giants, a sort of "land of Nod"--who corrupted it.[15:4]

In the annals of the Mexicans, the first woman, whose name was translated by the old Spanish writers, "the woman of our flesh," is always represented as accompanied by a great male serpent, who seems to be talking to her. Some writers believe this to be the tempter speaking to the primeval mother, and others that it is intended to represent the father of the human race. This Mexican Eve is represented on their monuments as the mother of twins.[15:5]

Mr. Franklin, in his "Buddhists and Jeynes," says:

"A striking instance is recorded by the very intelligent traveler (Wilson), regarding a representation of the Fall of our first parents, sculptured in the magnificent temple of Ipsambul, in Nubia. He says that a very exact representation of Adam and Eve in the garden of Eden is to be seen in that cave, and that the serpent climbing round the tree is especially delineated, and the whole subject of the tempting of our first parents most accurately exhibited."[16:1]

Nearly the same thing was found by Colonel Coombs in the South of India. Colonel Tod, in his "Hist. Rajapoutana," says:

"A drawing, brought by Colonel Coombs from a sculptured column in a cave-temple in the South of India, represents the first pair at the foot of the ambrosial tree, and a serpent entwined among the heavily-laden boughs, presenting to them some of the fruit from his mouth. The tempter appears to be at that part of his discourse, when

'----his words, replete with guile, Into her heart too easy entrance won: Fixed on the fruit she gazed.'

"This is a curious subject to be engraved on an ancient Pagan temple."[16:2]

So the Colonel thought, no doubt, but it is not so very curious after all. It is the same myth which we have found--with but such small variations only as time and circumstances may be expected to produce--among different nations, in both the Old and New Worlds.

Fig. No. 2, taken from the work of Montfaucon,[16:3] represents one of these ancient Pagan sculptures. Can any one doubt that it is allusive to the myth of which we have been treating in this chapter?

That man was originally created a perfect being, and is now only a fallen and broken remnant of what he once was, we have seen to be a piece of mythology, not only unfounded in fact, but, beyond intelligent question, proved untrue. What, then, is the significance of the exposure of this myth? What does its loss as a scientific fact, and as a portion of Christian dogma, imply? It implies that with it--although many Christian divines who admit this to be a legend, do not, or do not profess, to see it--must fall the whole Orthodox scheme, for upon this MYTH the theology of Christendom is built. The doctrine of the inspiration of the Scriptures, the Fall of man, his total depravity, the Incarnation, the Atonement, the devil, hell, in fact, the entire theology of the Christian church, falls to pieces with the historical inaccuracy of this story, for upon it is it built; 'tis the foundation of the whole structure.[17:1]

According to Christian dogma, the Incarnation of Christ Jesus had become necessary, merely because he had to redeem the evil introduced into the world by the Fall of man. These two dogmas cannot be separated from each other. If there was no Fall, there is no need of an atonement, and no Redeemer is required. Those, then, who consent in recognizing in Christ Jesus a God and Redeemer, and who, notwithstanding, cannot resolve upon admitting the story of the Fall of man to be historical, should exculpate themselves from the reproach of inconsistency. There are a great number, however, in this position at the present day.

Although, as we have said, many Christian divines do not, or do not profess to, see the force of the above argument, there are many who do; and they, regardless of their scientific learning, cling to these old myths, professing to believe them, well knowing what must follow with their fall. The following, though written some years ago, will serve to illustrate this style of reasoning.

The Bishop of Manchester (England) writing in the "Manchester Examiner and Times," said:

"The very foundation of our faith, the very basis of our hopes, the very nearest and dearest of our consolations are taken from us, when one line of that sacred volume, on which we base everything, is declared to be untruthful and untrustworthy."

The "English Churchman," speaking of clergymen who have "doubts," said, that any who are not throughly persuaded "that the Scriptures cannot in any particular be untrue," should leave the Church.

The Rev. E. Garbett, M. A., in a sermon preached before the University of Oxford, speaking of the "historical truth" of the Bible, said:

"It is the clear teaching of those doctrinal formularies, to which we of the Church of England have expressed our solemn assent, and no honest interpretation of her language can get rid of it."

And that:

"In all consistent reason, we must accept the whole of the inspired autographs, or reject the whole."

Dr. Baylee, Principal of a theological university--St. Aiden's College--at Birkenhead, England, and author of a "Manual," called Baylee's "Verbal Inspiration," written "chiefly for the youths of St. Aiden's College," makes use of the following words, in that work:

"The whole Bible, as a revelation, is a declaration of the mind of God towards his creatures on all the subjects of which the Bible treats."

"The Bible is God's word, in the same sense as if he had made use of no human agent, but had Himself spoken it."

"The Bible cannot be less than verbally inspired. Every word, every syllable, every letter, is just what it would be, had God spoken from heaven without any human intervention."

"Every scientific statement is infallibly correct, all its history and narrations of every kind, are without any inaccuracy."[18:1]

A whole volume might be filled with such quotations, not only from religious works and journals published in England, but from those published in the United States of America.[18:2]

FOOTNOTES:

[1:1] The idea that the sun, moon and stars were set in the firmament was entertained by most nations of antiquity, but, as strange as it may appear, Pythagoras, the Grecian philosopher, who flourished from 540 to 510 B. C.--as well as other Grecian philosophers--taught that the sun was placed in the centre of the universe, with the planets roving round it in a circle, thus making day and night. (See Knight's Ancient Art and Mythology, p. 59, and note.) The Buddhists anciently taught that the universe is composed of limitless systems or worlds, called sakwalas.

They are scattered throughout space, and each sakwala has a sun and moon. (See Hardy: Buddhist Legends, pp. 80 and 87.)

[2:1] Origen, a Christian Father who flourished about A. D. 230, says: "What man of sense will agree with the statement that the first, second, and third days, in which the evening is named and the morning, were without sun, moon and stars?" (Quoted in Mysteries of Adoni, p. 176.)

[2:2] "The geologist reckons not by days or by years; the whole six thousand years, which were until lately looked on as the sum of the world's age, are to him but as a unit of measurement in the long succession of past ages." (Sir John Lubbock.)

"It is now certain that the vast epochs of time demanded by scientific observation are incompatible both with the six thousand years of the Mosaic chronology, and the six days of the Mosaic creation." (Dean Stanley.)

[2:3] "Let us make man in our own likeness," was said by Ormuzd, the Persian God of Gods, to his WORD. (See Bunsen's Angel Messiah, p. 104.)

[2:4] The number SEVEN was sacred among almost every nation of antiquity. (See ch. ii.)

[2:5] According to Grecian Mythology, the God Prometheus created men, in the image of the gods, out of clay (see Bulfinch: The Age of Fable, p. 26; and Goldzhier: Hebrew Myths, p. 373), and the God Hephaistos was commanded by Zeus to mold of clay the figure of a maiden, into which Athênê, the dawn-goddess, breathed the breath of life. This is Pandora--the gift of all the gods--who is presented to Epimetheus. (See Cox: Aryan Myths, vol. ii., p. 208.)

[2:6] "What man is found such an idiot as to suppose that God planted trees in Paradise, in Eden, like a husbandman." (Origen: quoted in Mysteries of Adoni, p. 176.) "There is no way of preserving the literal sense of the first chapter of Genesis, without impiety, and attributing things to God unworthy of him." (St. Augustine.)

[2:7] "The records about the 'Tree of Life' are the sublimest proofs of the unity and continuity of tradition, and of its Eastern origin. The earliest records of the most ancient Oriental tradition refer to a 'Tree of Life,' which was guarded by spirits. The juice of the fruit of this sacred tree, like the tree itself, was called Sôma in Sanscrit, and Haôma in Zend; it was revered as the life preserving essence." (Bunsen: Keys of St. Peter, p. 414)

[3:1] "According to the Persian account of Paradise, four great rivers came from Mount Alborj; two are in the North, and two go towards the South. The river Arduisir nourishes the Tree of Immortality, the Holy Hom." (Stiefelhagen: quoted in Mysteries of Adoni p. 149.)

"According to the Chinese myth, the waters of the Garden of Paradise issue from the fountain of immortality, which divides itself into four rivers." (Ibid., p. 150, and Prog. Relig. Ideas, vol. i., p. 210.) The Hindoos call their Mount Meru the Paradise, out of which went four rivers. (Anacalypsis, vol. i., p. 357.)

[3:2] According to Persian legend, Arimanes, the Evil Spirit, by eating a certain kind of fruit, transformed himself into a serpent, and went gliding about on the earth to tempt human beings. His Devs entered the bodies of men and produced all manner of diseases. They entered into their minds, and incited them to sensuality, falsehood, slander and revenge. Into every department of the world they introduced discord and death.

[4:1] Inasmuch as the physical construction of the serpent never could admit of its moving in any other way, and inasmuch as it does not eat dust, does not the narrator of this myth reflect unpleasantly upon the wisdom of such a God as Jehovah is claimed to be, as well as upon the ineffectualness of his first curse?

[5:1] "Our writer unmistakably recognizes the existence of many gods; for he makes Yahweh say: 'See, the man has become as ONE OF US, knowing good and evil;' and so he evidently implies the existence of other similar beings, to whom he attributes immortality and insight into the difference between good and evil. Yahweh, then, was, in his eyes, the god of gods, indeed, but not the only god." (Bible for Learners, vol. i. p. 51.)

[5:2] In his memorial sermon, preached in Westminster Abbey, after the funeral of Sir Charles Lyell. He further said in this address:--

"It is well known that when the science of geology first arose, it was involved in endless schemes of attempted reconciliation with the letter of Scripture. There was, there are perhaps still, two modes of reconciliation of Scripture and science, which have been each in their day attempted, and each have totally and deservedly failed. One is the endeavor to wrest the words of the Bible from their natural meaning, and force it to speak the language of science." After speaking of the earliest known example, which was the interpolation of the word "not" in Leviticus xi. 6, he continues: "This is the earliest instance of the falsification of Scripture to meet the demands of science; and it has been followed in later times by the various efforts which have been made to twist the earlier chapters of the book of Genesis into apparent agreement with the last results of geology--representing days not to be days, morning and evening not to be morning and evening, the deluge not to be the deluge, and the ark not to be the ark."

[5:3] Gen. i. 9, 10.

[5:4] Gen. ii. 6.

[6:1] Gen. i. 20, 24, 26.

[6:2] Gen. ii. 7, 9.

[6:3] Gen. i. 20.

[6:4] Gen. ii. 19.

[6:5] Gen. i. 27.

[6:6] Gen. ii. 7: iii. 22.

[6:7] Gen. i. 28.

[6:8] Gen. ii. 8, 15.

[6:9] Gen. i. 28.

[6:10] Gen. ii. 7, 8, 15, 22.

[6:11] Gen. ii. 4-25.

[6:12] Gen. iii.

[6:13] Gen. i. 1-ii. 8.

[6:14] Gen. iii. 1, 3, 5.

[6:15] The Pentateuch Examined, vol. ii. pp. 171-173.

[6:16] Com. on Old Test. vol. i. p. 59.

[7:1] The Relig. of Israel, p. 186.

[7:2] Von Bohlen: Intro. to Gen. vol. ii. p. 4.

[7:3] Lenormant: Beginning of Hist. vol. i. p. 6.

[7:4] See Ibid. p. 64; and Legends of the Patriarchs, p. 31.

[8:1] "The Etruscans believed in a creation of six thousand years, and in the successive production of different beings, the last of which was man." (Dunlap: Spirit Hist. p. 357.)

[8:2] Quoted by Bishop Colenso: The Pentateuch Examined, vol. iv. p. 115.

[8:3] Intro. to Genesis, vol. ii. p. 4.

[8:4] Com. on Old Test. vol. i. p. 63.

[8:5] The Pentateuch Examined, vol. iv. p. 158.

[9:1] See Chapter xi.

[9:2] Mr. Smith says, "Whatever the primitive account may have been from which the earlier part of the Book of Genesis was copied, it is evident that the brief narration given in the Pentateuch omits a number of incidents and explanations--for instance, as to the origin of evil, the fall of the angels, the wickedness of the serpent, &c. Such points as these are included in the cuneiform narrative." (Smith: Chaldean Account of Genesis, pp. 13, 14.)

[9:3] Smith: Chaldean Account of Genesis, p. 88.

[9:4] Ibid. p. 89.

[9:5] Ibid. p. 91.

[10:1] Murray's Mythology, p. 208.

[10:2] Kalisch's Com. vol. i. p. 64.

[11:1] Goldziher: Hebrew Mythology, p. 87.

[11:2] Com. on the Old Test. vol. i. p. 70.

[11:3] Ibid.

[11:4] Ibid. "The fruit, and sap of this 'Tree of Life' begat immortality." (Bonwick: Egyptian Belief, p. 240.)

[11:5] See Montfaucon: L'Antiquité Expliquée, vol. i. p. 211, and Pl. cxxxiii.

[12:1] Faber: Origin Pagan Idolatry, vol. i. p. 443; in Anacalypsis, vol. i. p. 237.

[12:2] Tree and Serpent Worship, p. 13.

[12:3] Prog. Relig. Ideas, vol. i. p. 159.

[12:4] See Bunsen's Keys of St. Peter, p. 414.

[12:5] Colenso: The Pentateuch Examined, vol. iv. p. 153.

[12:6] Buckley: Cities of the Ancient World, p. 148.

[12:7] Müller: Hist. Sanskrit Literature, p. 559.

[13:1] See Wake: Phallism in Ancient Religions, pp. 46, 47; and Maurice: Hist. Hindostan, vol. i. p. 408.

[13:2] Hardwick: Christ and Other Masters, p. 215.

[13:3] See Jacolliot's "Bible in India," which John Fisk calls a "very discreditable performance," and "a disgraceful piece of charlatanry" (Myths, &c. p. 205). This writer also states that according to Hindoo legend, the first man and woman were called "Adima and Heva," which is certainly not the case. The "bridge of Adima" which he speaks of as connecting the island of Ceylon with the mainland, is called "Rama's bridge;" and the "Adam's footprints" are called "Buddha's footprints." The Portuguese, who called the mountain Pico d' Adama (Adam's Peak), evidently invented these other names. (See Maurice's Hist. Hindostan, vol. i. pp. 301, 362, and vol. ii. p. 242).

[13:4] See Smith's Bible Dic. Art. "Cherubim," and Lenormant's Beginning of History, ch. iii.

[15:1] See Prog. Relig. Ideas, vol. i. pp. 206-210, The Pentateuch Examined, vol. iv. pp. 152, 153, and Legends of the Patriarchs, p. 38.

[15:2] Legends of the Patriarchs, p. 31.

[15:3] Quoted by Müller: The Science of Relig., p. 302.

[15:4] See Mallet's Northern Antiquities, p. 409.

[15:5] See Baring Gould's Legends of the Patriarchs; Squire's Serpent Symbol, p. 161, and Wake's Phallism in Ancient Religions, p. 41.

[16:1] Quoted by Higgins: Anacalypsis, vol. i. p. 403.

[16:2] Tod's Hist. Raj., p. 581, quoted by Higgins: Anacalypsis, vol. i. p. 404.

[16:3] L'Antiquité Expliquée, vol. i.

[17:1] Sir William Jones, the first president of the Royal Asiatic Society, saw this when he said: "Either the first eleven chapters of Genesis, all due allowance being made for a figurative Eastern style, are true, or the whole fabric of our religion is false." (In Asiatic Researches, vol. i. p. 225.) And so also did the learned Thomas Maurice, for he says: "If the Mosaic History be indeed a fable, the whole fabric of the national religion is false, since the main pillar of Christianity rests upon that important original promise, that the seed of the woman should bruise the head of the serpent." (Hist. Hindostan, vol. i. p. 20.)

[18:1] The above extracts are quoted by Bishop Colenso, in The Pentateuch Examined, vol. ii. pp. 10-12, from which we take them.

[18:2] "Cosmogony" is the title of a volume lately written by Prof. Thomas Mitchell, and published by the American News Co., in which the author attacks all the modern scientists in regard to the geological antiquity of the world, evolution, atheism, pantheism, &c. He believes--and rightly too--that, "if the account of Creation in Genesis falls, Christ and the apostles follow: if the book of Genesis is erroneous, so also are the Gospels."

II. THE DELUGE.[19:1]

After "man's shameful fall," the earth began to be populated at a very rapid rate. "The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. . . . . There were giants in the earth in those days,[19:2] and also . . . mighty men . . . men of renown."

But these "giants" and "mighty men" were very wicked, "and God saw the wickedness of man . . . and it repented the Lord that he had made man upon the earth,[19:3] and it grieved him at his heart. And the Lord said; I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air, for it repenteth me that I have made them. But Noah found grace in the eyes of the Lord (for) Noah was a just man . . . and walked with God. . . . And God said unto Noah, The end of all flesh is come before me, for the earth is filled with violence through them, and, behold, I will destroy them with the earth. Make thee an ark of gopher wood, rooms shalt thou make in the ark, (and) a window shalt thou make to the ark; . . . . And behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven, and every thing that is in the earth shall die. But with thee shall I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives, with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come in to thee, to keep them alive. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee and for them. Thus did Noah, according to all that God commanded him."[20:1]

When the ark was finished, the Lord said unto Noah:

"Come thou and all thy house into the ark. . . . Of every clean beast thou shalt take to thee by sevens, the male and his female; and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female."[20:2]

Here, again, as in the Eden myth, there is a contradiction. We have seen that the Lord told Noah to bring into the ark "of every living thing, of all flesh, two of every sort," and now that the ark is finished, we are told that he said to him: "Of every clean beast thou shalt take to thee by sevens," and, "of fowls also of the air by sevens." This is owing to the story having been written by two different writers--the Jehovistic, and the Elohistic--one of which took from, and added to the narrative of the other.[20:3] The account goes on to say, that:

"Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark. . . . Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, there went in two and two, unto Noah into the ark, the male and the female, as God had commanded Noah."[20:4]

We see, then, that Noah took into the ark of all kinds of beasts, of fowls, and of every thing that creepeth, two of every sort, and that this was "as God had commanded Noah." This clearly shows that the writer of these words knew nothing of the command to take in clean beasts, and fowls of the air, by sevens. We are further assured, that, "Noah did according to all that the Lord commanded him."

After Noah and his family, and every beast after his kind, and all the cattle after their kind, the fowls of the air, and every creeping thing, had entered the ark, the Lord shut them in. Then "were all the fountains of the great deep broken up, and the windows of heaven were opened. And the rain was upon the earth forty days and forty nights. . . . . And the waters prevailed exceedingly upon the earth; and all the hills, that were under the whole heaven, were covered. Fifteen cubits upwards did the waters prevail; and the mountains were covered. And all flesh died that moved upon the earth, both of fowl and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man. And Noah only remained alive, and they that were with him in the ark."[21:1] The object of the flood was now accomplished, "all flesh died that moved upon the earth." The Lord, therefore, "made a wind to pass over the earth, and the waters assuaged. The fountains of the deep, and the windows of heaven, were stopped, and the rain from heaven was restrained. And the waters decreased continually. . . . . And it came to pass at the end of forty days, that Noah opened the window of the ark, which he had made. And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. He also sent forth a dove, . . . but the dove found no rest for the sole of her foot, and she returned unto him into the ark." . . .

At the end of seven days he again "sent forth the dove out of the ark, and the dove came in to him in the evening, and lo, in her mouth was an olive leaf, plucked off."

At the end of another seven days, he again "sent forth the dove, which returned not again to him any more."

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. Then Noah and his wife, and his sons, and his sons' wives, and every living thing that was in the ark, went forth out of the ark. "And Noah builded an altar unto the Lord, . . . and offered burnt offerings on the altar. And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any more for man's sake."[21:2]

We shall now see that there is scarcely any considerable race of men among whom there does not exist, in some form, the tradition of a great deluge, which destroyed all the human race, except their own progenitors.

The first of these which we shall notice, and the one with which the Hebrew agrees most closely, having been copied from it,[22:1] is the Chaldean, as given by Berosus, the Chaldean historian.[22:2] It is as follows:

"After the death of Ardates (the ninth king of the Chaldeans), his son Xisuthrus reigned eighteen sari. In his time happened a great deluge, the history of which is thus described: The deity Cronos appeared to him (Xisuthrus) in a vision, and warned him that upon the fifteenth day of the month Desius there would be a flood, by which mankind would be destroyed. He therefore enjoined him to write a history of the beginning, procedure, and conclusion of all things, and to bury it in the City of the Sun at Sippara; and to build a vessel, and take with him into it his friends and relations, and to convey on board everything necessary to sustain life, together with all the different animals, both birds and quadrupeds, and trust himself fearlessly to the deep. Having asked the deity whither he was to sail, he was answered: 'To the Gods;' upon which he offered up a prayer for the good of mankind. He then obeyed the divine admonition, and built a vessel five stadia in length, and two in breadth. Into this he put everything which he had prepared, and last of all conveyed into it his wife, his children, and his friends. After the flood had been upon the earth, and was in time abated, Xisuthrus sent out birds from the vessel; which not finding any food, nor any place whereupon they might rest their feet, returned to him again. After an interval of some days, he sent them forth a second time; and they now returned with their feet tinged with mud. He made a trial a third time with these birds; but they returned to him no more: from whence he judged that the surface of the earth had appeared above the waters. He therefore made an opening in the vessel, and upon looking out found that it was stranded upon the side of some mountain; upon which he immediately quitted it with his wife, his daughter, and the pilot. Xisuthrus then paid his adoration to the earth, and, having constructed an altar, offered sacrifices to the gods."[22:3]

This account, given by Berosus, which agrees in almost every particular with that found in Genesis, and with that found by George Smith of the British Museum on terra cotta tablets in Assyria, is nevertheless different in some respects. But, says Mr. Smith:

"When we consider the difference between the two countries of Palestine and Babylonia, these variations do not appear greater than we should expect. . . . It was only natural that, in relating the same stories, each nation should color them in accordance with its own ideas, and stress would naturally in each case be laid upon points with which they were familiar. Thus we should expect beforehand that there would be differences in the narrative such as we actually find, and we may also notice that the cuneiform account does not always coincide even with the account of the same events given by Berosus from Chaldean sources."[23:1]

The most important points are the same however, i. e., in both cases the virtuous man is informed by the Lord that a flood is about to take place, which would destroy mankind. In both cases they are commanded to build a vessel or ark, to enter it with their families, and to take in beasts, birds, and everything that creepeth, also to provide themselves with food. In both cases they send out a bird from the ark three times--the third time it failed to return. In both cases they land on a mountain, and upon leaving the ark they offer up a sacrifice to the gods. Xisuthrus was the tenth king,[23:2] and Noah the tenth patriarch.[23:3] Xisuthrus had three sons (Zerovanos, Titan and Japetosthes),[23:4] and Noah had three sons (Shem, Ham and Japhet).[23:5]

As Cory remarks in his "Ancient Fragments," the history of the flood, as given by Berosus, so remarkably corresponds with the Biblical account of the Noachian Deluge, that no one can doubt that both proceeded from one source--they are evidently transcriptions, except the names, from some ancient document.[23:6]

This legend became known to the Jews from Chaldean sources,[23:7] it was not known in the country (Egypt) out of which they evidently came.[23:8] Egyptian history, it is said, had gone on uninterrupted for ten thousand years before the time assigned for the birth of Jesus.[24:1] And it is known as absolute fact that the land of Egypt was never visited by other than its annual beneficent overflow of the river Nile.[24:2] The Egyptian Bible, which is by far the most ancient of all holy books[24:3], knew nothing of the Deluge.[24:4] The Phra (or Pharaoh) Khoufou-Cheops was building his pyramid, according to Egyptian chronicle, when the whole world was under the waters of a universal deluge, according to the Hebrew chronicle.[24:5] A number of other nations of antiquity are found destitute of any story of a flood,[24:6] which they certainly would have had if a universal deluge had ever happened. Whether this legend is of high antiquity in India has even been doubted by distinguished scholars.[24:7]

The Hindoo legend of the Deluge is as follows:

"Many ages after the creation of the world, Brahma resolved to destroy it with a deluge, on account of the wickedness of the people. There lived at that time a pious man named Satyavrata, and as the lord of the universe loved this pious man, and wished to preserve him from the sea of destruction which was to appear on account of the depravity of the age, he appeared before him in the form of Vishnu (the Preserver) and said: In seven days from the present time . . . the worlds will be plunged in an ocean of death, but in the midst of the destroying waves, a large vessel, sent by me for thy use, shall stand before thee. Then shalt thou take all medicinal herbs, all the variety of feeds, and, accompanied by seven saints, encircled by pairs of all brute animals, thou shalt enter the spacious ark, and continue in it, secure from the flood, on one immense ocean without light, except the radiance of thy holy companions. When the ship shall be agitated by an impetuous wind, thou shalt fasten it with a large sea-serpent on my horn; for I will be near thee (in the form of a fish), drawing the vessel, with thee and thy attendants. I will remain on the ocean, O chief of men, until a night of Brahma shall be completely ended. Thou shalt then know my true greatness, rightly named the Supreme Godhead; by my favor, all thy questions shall be answered, and thy mind abundantly instructed."

Being thus directed, Satyavrata humbly waited for the time which the ruler of our senses had appointed. It was not long, however, before the sea, overwhelming its shores, began to deluge the whole earth, and it was soon perceived to be augmented by showers from immense clouds. He, still meditating on the commands of the Lord, saw a vessel advancing, and entered it with the saints, after having carried into effect the instructions which had been given him.

Vishnu then appeared before them, in the form of a fish, as he had said, and Satyavrata fastened a cable to his horn.

The deluge in time abated, and Satyavrata, instructed in all divine and human knowledge, was appointed, by the favor of Vishnu, the Seventh Menu. After coming forth from the ark he offers up a sacrifice to Brahma.[25:1]

The ancient temples of Hindostan contain representations of Vishnu sustaining the earth while overwhelmed by the waters of the deluge. A rainbow is seen on the surface of the subsiding waters.[25:2]

The Chinese believe the earth to have been at one time covered with water, which they described as flowing abundantly and then subsiding. This great flood divided the higher from the lower age of man. It happened during the reign of Yaou. This inundation, which is termed hung-shwuy (great water), almost ruined the country, and is spoken of by Chinese writers with sentiments of horror. The Shoo-King, one of their sacred books, describes the waters as reaching to the tops of some of the mountains, covering the hills, and expanding as wide as the vault of heaven.[25:3]

The Parsees say that by the temptation of the evil spirit men became wicked, and God destroyed them with a deluge, except a few, from whom the world was peopled anew.[25:4]

In the Zend-Avesta, the oldest sacred book of the Persians, of whom the Parsees are direct descendants, there are sixteen countries spoken of as having been given by Ormuzd, the Good Deity, for the Aryans to live in; and these countries are described as a land of delight, which was turned by Ahriman, the Evil Deity, into a land of death and cold, partly, it is said, by a great flood, which is described as being like Noah's flood recorded in the Book of Genesis.[26:1]

The ancient Greeks had records of a flood which destroyed nearly the whole human race.[26:2] The story is as follows:

"From his throne in the high Olympos, Zeus looked down on the children of men, and saw that everywhere they followed only their lusts, and cared nothing for right or for law. And ever, as their hearts waxed grosser in their wickedness, they devised for themselves new rites to appease the anger of the gods, till the whole earth was filled with blood. Far away in the hidden glens of the Arcadian hills the sons of Lykaon feasted and spake proud words against the majesty of Zeus, and Zeus himself came down from his throne to see their way and their doings. . . . Then Zeus returned to his home on Olympos, and he gave the word that a flood of waters should be let loose upon the earth, that the sons of men might die for their great wickedness. So the west wind rose in its might, and the dark rain-clouds veiled the whole heaven, for the winds of the north which drive away the mists and vapors were shut up in their prison house. On hill and valley burst the merciless rain, and the rivers, loosened from their courses, rushed over the whole plains and up the mountain-side. From his home on the highlands of Phthia, Deukalion looked forth on the angry sky, and, when he saw the waters swelling in the valleys beneath, he called Pyrrha, his wife, and said to her: 'The time has come of which my father, the wise Prometheus, forewarned me. Make ready, therefore, the ark which I have built, and place in it all that we may need for food while the flood of waters is out upon the earth.' . . . Then Pyrrha hastened to make all things ready, and they waited till the waters rose up to the highlands of Phthia and floated away the ark of Deukalion. The fishes swam amidst the old elm-groves, and twined amongst the gnarled boughs on the oaks, while on the face of the waters were tossed the bodies of men; and Deukalion looked on the dead faces of stalwart warriors, of maidens, and of babes, as they rose and fell upon the heavy waves."

When the flood began to abate, the ark rested on Mount Parnassus, and Deucalion, with his wife Pyrrha, stepped forth upon the desolate earth. They then immediately constructed an altar, and offered up thanks to Zeus, the mighty being who sent the flood and saved them from its waters.[26:3]

According to Ovid (a Grecian writer born 43 B. C.), Deucalion does not venture out of the ark until a dove which he sent out returns to him with an olive branch.[26:4]

It was at one time extensively believed, even by intelligent scholars, that the myth of Deucalion was a corrupted tradition of the Noachian deluge, but this untenable opinion is now all but universally abandoned.[27:1]

The legend was found in the West among the Kelts. They believed that a great deluge overwhelmed the world and drowned all men except Drayan and Droyvach, who escaped in a boat, and colonized Britain. This boat was supposed to have been built by the "Heavenly Lord," and it received into it a pair of every kind of beasts.[27:2]

The ancient Scandinavians had their legend of a deluge. The Edda describes this deluge, from which only one man escapes, with his family, by means of a bark.[27:3] It was also found among the ancient Mexicans. They believed that a man named Coxcox, and his wife, survived the deluge. Lord Kingsborough, speaking of this legend,[27:4] informs us that the person who answered to Noah entered the ark with six others; and that the story of sending birds out of the ark, &c., is the same in general character with that of the Bible.

* * * * *

Dr. Brinton also speaks of the Mexican tradition.[27:5] They had not only the story of sending out the bird, but related that the ark landed on a mountain. The tradition of a deluge was also found among the Brazilians, and among many Indian tribes.[27:6] The mountain upon which the ark is supposed to have rested, was pointed to by the residents in nearly every quarter of the globe. The mountain-chain of Ararat was considered to be--by the Chaldeans and Hebrews--the place where the ark landed. The Greeks pointed to Mount Parnassus; the Hindoos to the Himalayas; and in Armenia numberless heights were pointed out with becoming reverence, as those on which the few survivors of the dreadful scenes of the deluge were preserved. On the Red River (in America), near the village of the Caddoes, there was an eminence to which the Indian tribes for a great distance around paid devout homage. The Cerro Naztarny on the Rio Grande, the peak of Old Zuni in New Mexico, that of Colhuacan on the Pacific coast, Mount Apoala in Upper Mixteca, and Mount Neba in the province of Guaymi, are some of many elevations asserted by the neighboring nations to have been places of refuge for their ancestors when the fountains of the great deep broke forth.

The question now may naturally be asked, How could such a story have originated unless there was some foundation for it?

In answer to this question we will say that we do not think such a story could have originated without some foundation for it, and that most, if not all, legends, have a basis of truth underlying the fabulous, although not always discernible. This story may have an astronomical basis, as some suppose,[28:1] or it may not. At any rate, it would be very easy to transmit by memory the fact of the sinking of an island, or that of an earthquake, or a great flood, caused by overflows of rivers, &c., which, in the course of time, would be added to, and enlarged upon, and, in this way, made into quite a lengthy tale. According to one of the most ancient accounts of the deluge, we are told that at that time "the forest trees were dashed against each other;" "the mountains were involved with smoke and flame;" that there was "fire, and smoke, and wind, which ascended in thick clouds replete with lightning." "The roaring of the ocean, whilst violently agitated with the whirling of the mountains, was like the bellowing of a mighty cloud, &c."[28:2]

A violent earthquake, with eruptions from volcanic mountains, and the sinking of land into the sea, would evidently produce such a scene as this. We know that at one period in the earth's history, such scenes must have been of frequent occurrence. The science of geology demonstrates this fact to us. Local deluges were of frequent occurrence, and that some persons may have been saved on one, or perhaps many, such occasions, by means of a raft or boat, and that they may have sought refuge on an eminence, or mountain, does not seem at all improbable.

During the Champlain period in the history of the world--which came after the Glacial period--the climate became warmer, the continents sank, and there were, consequently, continued local floods which must have destroyed considerable animal life, including man. The foundation of the deluge myth may have been laid at this time.

Some may suppose that this is dating the history of man too far back, making his history too remote; but such is not the case. There is every reason to believe that man existed for ages before the Glacial epoch. It must not be supposed that we have yet found remains of the earliest human beings; there is evidence, however, that man existed during the Pliocene, if not during the Miocene periods, when hoofed quadrupeds, and Proboscidians abounded, human remains and implements having been found mingled with remains of these animals.[29:1]

Charles Darwin believed that the animal called man, might have been properly called by that name at an epoch as remote as the Eocene period.[29:2] Man had probably lost his hairy covering by that time, and had begun to look human.

Prof. Draper, speaking of the antiquity of man, says:

"So far as investigations have gone, they indisputably refer the existence of man to a date remote from us by many hundreds of thousands of years," and that, "it is difficult to assign a shorter date from the last glaciation of Europe than a quarter of a million of years, and human existence antedates that."[29:3]

Again he says:

"Recent researches give reason to believe that, under low and base grades, the existence of man can be traced back into the Tertiary times. He was contemporary with the Southern Elephant, the Rhinoceros-leptorhinus, the great Hippopotamus, perhaps even in the Miocene, contemporary with the Mastodon."[29:4]

Prof. Huxley closes his "Evidence as to Man's Place in Nature," by saying:

"Where must we look for primeval man? Was the oldest Homo Sapiens Pliocene or Miocene, or yet more ancient? . . . If any form of the doctrine of progressive development is correct, we must extend by long epochs the most liberal estimate that has yet been made of the antiquity of man."[30:1]

Prof. Oscar Paschel, in his work on "Mankind," speaking of the deposits of human remains which have been discovered in caves, mingled with the bones of wild animals, says:

"The examination of one of these caves at Brixham, by a geologist as trustworthy as Dr. Falconer, convinced the specialists of Great Britain, as early as 1858, that man was a contemporary of the Mammoth, the Woolly Rhinoceros, the Cave-lion, the Cave-hyena, the Cave-bear, and therefore of the Mammalia of the Geological period antecedent to our own."[30:2]

The positive evidence of man's existence during the Tertiary period, are facts which must firmly convince every one--who is willing to be convinced--of the great antiquity of man. We might multiply our authorities, but deem it unnecessary.

The observation of shells, corals, and other remains of aquatic animals, in places above the level of the sea, and even on high mountains, may have given rise to legends of a great flood.

Fossils found imbedded in high ground have been appealed to, both in ancient and modern times, both by savage and civilized man, as evidence in support of their traditions of a flood; and, moreover, the argument, apparently unconnected with any tradition, is to be found, that because there are marine fossils in places away from the sea, therefore the sea must once have been there.

It is only quite recently that the presence of fossil shells, &c., on high mountains, has been abandoned as evidence of the Noachic flood.

Mr. Tylor tells us that in the ninth edition of "Horne's Introduction to the Scriptures," published in 1846, the evidence of fossils is confidently held to prove the universality of the Deluge; but the argument disappears from the next edition, published ten years later.[30:3]

Besides fossil remains of aquatic animals, boats have been found on tops of mountains.[30:4] A discovery of this kind may have given rise to the story of an ark having been made in which to preserve the favored ones from the waters, and of its landing on a mountain.[30:5]

Before closing this chapter, it may be well to notice a striking incident in the legend we have been treating, i. e., the frequent occurrence of the number seven in the narrative. For instance: the Lord commands Noah to take into the ark clean beasts by sevens, and fowls also by sevens, and tells him that in seven days he will cause it to rain upon the earth. We are also told that the ark rested in the seventh month, and the _seven_teenth day of the month, upon the mountains of Ararat. After sending the dove out of the ark the first time, Noah waited seven days before sending it out again. After sending the dove out the second time, "he stayed yet another seven days" ere he again sent forth the dove.

This coincidence arises from the mystic power attached to the number seven, derived from its frequent occurrence in astrology.

We find that in all religions of antiquity the number seven--which applied to the sun, moon and the five planets known to the ancients--is a sacred number, represented in all kinds and sorts of forms;[31:1] for instance: The candlestick with seven branches in the temple of Jerusalem. The seven inclosures of the temple. The seven doors of the cave of Mithras. The seven stories of the tower of Babylon.[31:2] The seven gates of Thebes.[31:3] The flute of seven pipes generally put into the hand of the god Pan. The lyre of seven strings touched by Apollo. The book of "Fate," composed of seven books. The seven prophetic rings of the Brahmans.[31:4] The seven stones--consecrated to the seven planets--in Laconia.[31:5] The division into seven castes adopted by the Egyptians and Indians. The seven idols of the Bonzes. The seven altars of the monument of Mithras. The seven great spirits invoked by the Persians. The seven archangels of the Chaldeans. The seven archangels of the Jews.[31:6]

The seven days in the week.[32:1] The seven sacraments of the Christians. The seven wicked spirits of the Babylonians. The sprinkling of blood seven times upon the altars of the Egyptians. The seven mortal sins of the Egyptians. The hymn of seven vowels chanted by the Egyptian priests.[32:2] The seven branches of the Assyrian "Tree of Life." Agni, the Hindoo god, is represented with seven arms. Sura's[32:3] horse was represented with seven heads. Seven churches are spoken of in the Apocalypse. Balaam builded seven altars, and offered seven bullocks and seven rams on each altar. Pharaoh saw seven kine, &c., in his dream. The "Priest of Midian" had seven daughters. Jacob served seven years. Before Jericho seven priests bare seven horns. Samson was bound with seven green withes, and his marriage feast lasted seven days, &c., &c. We might continue with as much more, but enough has been shown to verify the statement that, "in all religions of antiquity, the number SEVEN is a sacred number."

FOOTNOTES:

[19:1] See "The Deluge in the Light of Modern Science," by Prof. Wm. Denton: J. P. Mendum, Boston.

[19:2] "There were giants in the earth in those days." It is a scientific fact that most races of men, in former ages, instead of being larger, were smaller than at the present time. There is hardly a suit of armor in the Tower of London, or in the old castles, that is large enough for the average Englishman of to-day to put on. Man has grown in stature as well as intellect, and there is no proof whatever--in fact, the opposite is certain--that there ever was a race of what might properly be called giants, inhabiting the earth. Fossil remains of large animals having been found by primitive man, and a legend invented to account for them, it would naturally be that: "There were giants in the earth in those days." As an illustration we may mention the story, recorded by the traveller James Orton, we believe (in "The Andes and the Amazon"), that, near Punin, in South America, was found the remains of an extinct species of the horse, the mastodon, and other large animals. This discovery was made, owing to the assurance of the natives that giants at one time had lived in that country, and that they had seen their remains at this certain place. Many legends have had a similar origin. But the originals of all the Ogres and Giants to be found in the mythology of almost all nations of antiquity, are the famous Hindoo demons, the Rakshasas of our Aryan ancestors. The Rakshasas were very terrible creatures indeed, and in the minds of many people, in India, are so still. Their natural form, so the stories say, is that of huge, unshapely giants, like clouds, with hair and beard of the color of the red lightning. This description explains their origin. They are the dark, wicked and cruel clouds, personified.

[19:3] "And it repented the Lord that he had made man." (Gen. iv.) "God is not a man that he should lie, neither the son of man that he should repent." (Numb. xxiii. 19.)

[20:1] Gen. iv.

[20:2] Gen. vi. 1-3.

[20:3] See chapter xi.

[20:4] The image of Osiris of Egypt was by the priests shut up in a sacred ark on the 17th of Athyr (Nov. 13th), the very day and month on which Noah is said to have entered his ark, (See Bonwick's Egyptian Belief, p. 165, and Bunsen's Angel Messiah, p. 22.)

[21:1] Gen. vi.

[21:2] Gen. viii.

[22:1] See chapter xi.

[22:2] Josephus, the Jewish historian, speaking of the flood of Noah (Antiq. bk. 1, ch. iii.), says: "All the writers of the Babylonian histories make mention of this flood and this ark."

[22:3] Quoted by George Smith: Chaldean Account of Genesis, pp. 43-44; see also, The Pentateuch Examined, vol. iv. p. 211; Dunlap's Spirit Hist. p. 138; Cory's Ancient Fragments, p. 61, et seq. for similar accounts.

[23:1] Chaldean Account of Genesis, pp. 285, 286.

[23:2] Volney: New Researches, p. 119; Chaldean Acct. of Genesis, p. 290; Hist. Hindostan, vol. i. p. 417, and Dunlap's Spirit Hist. p. 277.

[23:3] Ibid.

[23:4] Legends of the Patriarchs, pp. 109, 110.

[23:5] Gen. vi. 8.

[23:6] The Hindoo ark-preserved Menu had three sons; Sama, Cama, and Pra-Japati. (Faber: Orig. Pagan Idol.) The Bhattias, who live between Delli and the Panjab, insist that they are descended from a certain king called Salivahana, who had three sons, Bhat, Maha and Thamaz. (Col. Wilford, in vol. ix. Asiatic Researches.) The Iranian hero Thraetona had three sons. The Iranian Sethite Lamech had three sons, and Hellen, the son of Deucalion, during whose time the flood is said to have happened, had three sons. (Bunsen: The Angel-Messiah, pp. 70, 71.) All the ancient nations of Europe also describe their origin from the three sons of some king or patriarch. The Germans said that Mannus (son of the god Tuisco) had three sons, who were the original ancestors of the three principal nations of Germany. The Scythians said that Targytagus, the founder of their nation, had three sons, from whom they were descended. A tradition among the Romans was that the Cyclop Polyphemus had by Galatea three sons. Saturn had three sons, Jupiter, Neptune, and Pluto; and Hesiod speaks of the three sons which sprung from the marriage of heaven and earth. (See Mallet's Northern Antiquities, p. 509.)

[23:7] See chap. xi.

[23:8] "It is of no slight moment that the Egyptians, with whom the Hebrews are represented as in earliest and closest intercourse, had no traditions of a flood, while the Babylonian and Hellenic tales bear a strong resemblance in many points to the narrative in Genesis." (Rev. George W. Cox: Tales of Ancient Greece, p. 340. See also Owen: Man's Earliest History, p. 28, and ch. xi. this work.)

[24:1] See Taylor's Diegesis, p. 198, and Knight's Ancient Art and Mythology, p. 107. "Plato was told that Egypt had hymns dating back ten thousand years before his time." (Bonwick: Egyptian Belief, p. 185.) Plato lived 429 B. C. Herodotus relates that the priests of Egypt informed him that from the first king to the present priest of Vulcan who last reigned, were three hundred forty and one generations of men, and during these generations there were the same number of chief priests and kings. "Now (says he) three hundred generations are equal to ten thousand years, for three generations of men are one hundred years; and the forty-one remaining generations that were over the three hundred, make one thousand three hundred and forty years," making eleven thousand three hundred and forty years. "Conducting me into the interior of an edifice that was spacious, and showing me wooden colossuses to the number I have mentioned, they reckoned them up; for every high priest places an image of himself there during his life-time; the priests, therefore, reckoning them and showing them to me, pointed out that each was the son of his own father; going through them all, from the image of him who died last until they had pointed them all out." (Herodotus, book ii. chs. 142, 143.) The discovery of mummies of royal and priestly personages, made at Deir-el-Bahari (Aug., 1881), near Thebes, in Egypt, would seem to confirm this statement made by Herodotus. Of the thirty-nine mummies discovered, one--that of King Raskenen--is about three thousand seven hundred years old. (See a Cairo [Aug. 8th,] Letter to the London Times.)

[24:2] Owen: Man's Earliest History, p. 28.

[24:3] Bonwick: Egyptian Belief, p. 185.

[24:4] Ibid. p. 411.

[24:5] Owen: Man's Earliest History, pp. 27, 28.

[24:6] Goldzhier: Hebrew Mytho. p. 319.

[24:7] Ibid. p. 320.

[25:1] Translated from the Bhagavat by Sir Wm. Jones, and published in the first volume of the "Asiatic Researches," p. 230, et seq. See also Maurice: Ind. Ant. ii. 277, et seq., and Prof. Max Müller's Hist. Ancient Sanskrit Literature, p. 425, et seq.

[25:2] See Prog. Relig. Ideas, vol. i. p. 55.

[25:3] See Thornton's Hist. China, vol. i. p. 30, Prog. Relig. Ideas, vol. i. p. 205, and Priestley, p. 41.

[25:4] Priestley, p. 42.

[26:1] Bunce: Fairy Tales, Origin and Meaning, p. 18.

[26:2] The oldest Greek mythology, however, has no such idea; it cannot be proved to have been known to the Greeks earlier than the 6th century B. C. (See Goldzhier: Hebrew Mytho., p. 319.) This could not have been the case had there ever been a universal deluge.

[26:3] Tales of Ancient Greece, pp. 72-74. "Apollodorus--a Grecian mythologist, born 140 B. C.,--having mentioned Deucalion consigned to the ark, takes notice, upon his quitting it, of his offering up an immediate sacrifice to God." (Chambers' Encyclo., art, Deluge.)

[26:4] In Lundy's Monumental Christianity (p. 209, Fig. 137) may be seen a representation of Deucalion and Pyrrha landing from the ark. A dove and olive branch are depicted in the scene.

[27:1] Chambers' Encyclo., art. Deucalion.

[27:2] Baring-Gould: Legends of the Patriarchs, p. 114. See also Myths of the British Druids, p. 95.

[27:3] See Mallet's Northern Antiquities, p. 99.

[27:4] Mex. Antiq. vol. viii.

[27:5] Myths of the New World, pp. 203, 204.

[27:6] See Squire: Serpent Symbol, pp. 189, 190.

[28:1] Count de Volney says: "The Deluge mentioned by Jews, Chaldeans, Greeks and Indians, as having destroyed the world, are one and the same physico-astronomical event which is still repeated every year," and that "all those personages that figure in the Deluge of Noah and Xisuthrus, are still in the celestial sphere. It was a real picture of the calendar." (Researches in Ancient Hist., p. 124.) It was on the same day that Noah is said to have shut himself up in the ark, that the priests of Egypt shut up in their sacred coffer or ark the image of Osiris, a personification of the Sun. This was on the 17th of the month Athor, in which the Sun enters the Scorpion. (See Kenrick's Egypt, vol. i. p. 410.) The history of Noah also corresponds, in some respects, with that of Bacchus, another personification of the Sun.

[28:2] See Maurice's Indian Antiquities, vol. ii. p. 268.

[29:1] "In America, along with the bones of the Mastodon imbedded in the alluvium of the Bourbense, were found arrow heads and other traces of the savages who had killed this member of an order no longer represented in that part of the world." (Herbert Spencer: Principles of Sociology, vol. i. p. 17.)

[29:2] Darwin: Descent of Man, p. 156. We think it may not be out of place to insert here what might properly be called: "The Drama of Life," which is as follows:

Act i. Azoic: Conflict of Inorganic Forces. Act ii. Paleozoic: Age of Invertebrates. { Scene i. Eozoic: Enter Protozoans and Protophytes. { " ii. Silurian: Enter the Army of Invertebrates. Primary { " iii. Devonian: Enter Fishes. { " iv. Carboniferous: (Age of Coal Plants) Enter First Air breathers. Act iii. Mesozoic: Enter Reptiles. { Scene i. Triassic: Enter Batrachians. Secondary { " ii. Jurassic: Enter huge Reptiles of Sea, Land { and Air. { " iii. Cretaceous: (Age of Chalk) Enter Ammonites. Act iv. Cenozoic: (Age of Mammals.) { Scene i. Eocene: Enter Marine Mammals, and probably { Man. Tertiary { " ii. Miocene: Enter Hoofed Quadrupeds. { " iii. Pliocene: Enter Proboscidians and Edentates. Act v. Post Tertiary: Positive Age of Man. { Scene i. Glacial: Ice and Drift Periods. { " ii. Champlain: Sinking Continents; Warmer; { Tropical Animals go North. Post Tertiary { " iii. Terrace: Rising Continents; Colder. { " iv. Present: Enter Science, Iconoclasts, &c., &c.

[29:3] Draper: Religion and Science, p. 199.

[29:4] Ibid. pp. 195, 196.

[30:1] Huxley: Man's Place in Nature, p. 184.

[30:2] Paschel: Races of Man, p. 36.

[30:3] Tylor: Early History of Mankind, p. 328.

[30:4] Ibid. pp. 329, 330

[30:5] We know that many legends have originated in this way. For example, Dr. Robinson, in his "Travels in Palestine" (ii. 586), mentions a tradition that a city had once stood in a desert between Petra and Hebron, the people of which had perished for their vices, and been converted into stone. Mr. Seetzen, who went to the spot, found no traces of ruins, but a number of stony concretions, resembling in form and size the human head. They had been ignorantly supposed to be petrified heads, and a legend framed to account for their owners suffering so terrible a fate. Another illustration is as follows:--The Kamchadals believe that volcanic mountains are the abode of devils, who, after they have cooked their meals, fling the fire-brands out of the chimney. Being asked what these devils eat, they said "whales." Here we see, first, a story invented to account for the volcanic eruptions from the mountains; and, second, a story invented to account for the remains of whales found on the mountains. The savages knew that this was true, "because their old people had said so, and believed it themselves." (Related by Mr. Tylor, in his "Early History of Mankind," p. 326.)

[31:1] "Everything of importance was calculated by, and fitted into, this number (SEVEN) by the Aryan philosophers,--ideas as well as localities." (Isis Unveiled, vol. ii. p. 407).

[31:2] Each one being consecrated to a planet. First, to Saturn; second, to Jupiter; third, to Mars; fourth, to the Sun; fifth, to Venus; sixth, to Mercury; seventh, to the Moon. (The Pentateuch Examined, vol. iv. p. 269. See also The Angel Messiah, p. 106.)

[31:3] Each of which had the name of a planet.

[31:4] On each of which the name of a planet was engraved.

[31:5] "There was to be seen in Laconia, seven columns erected in honor of the seven planets." (Dupuis: Origin of Religious Belief, p. 34.)

[31:6] "The Jews believed that the Throne of Jehovah was surrounded by his seven high chiefs: Gabriel, Michael, Raphael, Uriel, &c." (Bible for Learners, vol. iii. p. 46.)

[32:1] Each one being consecrated to a planet, and the Sun and Moon. Sunday, "Dies Solis," sacred to the SUN. Monday, "Dies Lunae," sacred to the MOON. Tuesday, sacred to Tuiso or MARS. Wednesday, sacred to Odin or Woden, and to MERCURY. Thursday, sacred to Thor and others. Friday, sacred to Freia and VENUS. Saturday, sacred to SATURN. "The (ancient) Egyptians assigned a day of the week to the SUN, MOON, and five planets, and the number SEVEN was held there in great reverence." (Kenrick: Egypt, i. 238.)

[32:2] "The Egyptian priests chanted the seven vowels as a hymn addressed to Serapis." (The Rosicrucians, p. 143.)

[32:3] Sura: the Sun-god of the Hindoos.

III. THE TOWER OF BABEL

We are informed that, at one time, "the whole earth was of one language, and of one speech. And it came to pass, as they (the inhabitants of the earth) journeyed from the East, that they found a plain in the land of Shinar, and they dwelt there.

"And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.

"And they said, Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel, because the Lord did there confound the language of all the earth; and from thence did the Lord scatter them abroad upon the face of all the earth."[33:1]

Such is the "Scripture" account of the origin of languages, which differs somewhat from the ideas of Prof. Max Müller and other philologists.

Bishop Colenso tells us that:

"The story of the dispensation of tongues is connected by the Jehovistic writer with the famous unfinished temple of Belus, of which probably some wonderful reports had reached him. . . . The derivation of the name Babel from the Hebrew word babal (confound) which seems to be the connecting point between the story and the tower of Babel, is altogether incorrect."[33:2]

The literal meaning of the word being house, or court, or gate of Bel, or gate of God.[34:1]

John Fiske confirms this statement by saying:

"The name 'Babel' is really 'Bab-il', or 'The Gate of God'; but the Hebrew writer erroneously derives the word from the root 'babal'--to confuse--and hence arises the mystical explanation, that Babel was a place where human speech became confused."[34:2]

The "wonderful reports" that reached the Jehovistic writer who inserted this tale into the Hebrew Scriptures, were from the Chaldean account of the confusion of tongues. It is related by Berosus as follows:

The first inhabitants of the earth, glorying in their strength and size,[34:3] and despising the gods, undertook to raise a tower whose top should reach the sky, in the place where Babylon now stands. But when it approached the heavens, the winds assisted the gods, and overthrew the work of the contrivers, and also introduced a diversity of tongues among men, who till that time had all spoken the same language. The ruins of this tower are said to be still in Babylon.[34:4]

Josephus, the Jewish historian, says that it was Nimrod who built the tower, that he was a very wicked man, and that the tower was built in case the Lord should have a mind to drown the world again. He continues his account by saying that when Nimrod proposed the building of this tower, the multitude were very ready to follow the proposition, as they could then avenge themselves on God for destroying their forefathers.

"And they built a tower, neither sparing any pains nor being in any degree negligent about the work. And by reason of the multitude of hands employed on it, it grew very high, sooner than any one could expect. . . . . It was built of burnt brick, cemented together, with mortar made of bitumen, that it might not be liable to admit water. When God saw that they had acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners, but he caused a tumult among them, by producing in them divers languages, and causing, that through the multitude of those languages they should not be able to understand one another. The place where they built the tower is now called Babylon."[34:5]

The tower in Babylonia, which seems to have been a foundation for the legend of the confusion of tongues to be built upon, was evidently originally built for astronomical purposes.[35:1] This is clearly seen from the fact that it was called the "Stages of the Seven Spheres,"[35:2] and that each one of these stages was consecrated to the Sun, Moon, Saturn, Jupiter, Mars, Venus, and Mercury.[35:3] Nebuchadnezzar says of it in his cylinders:

"The building named the 'Stages of the Seven Spheres,' which was the tower of Borsippa (Babel), had been built by a former king. He had completed forty-two cubits, but he did not finish its head. From the lapse of time, it had become ruined; they had not taken care of the exits of the waters, so the rain and wet had penetrated into the brick-work; the casing of burnt brick had bulged out, and the terraces of crude brick lay scattered in heaps. Merobach, my great Lord, inclined my heart to repair the building. I did not change its site, nor did I destroy its foundation, but, in a fortunate month, and upon an auspicious day, I undertook the rebuilding of the crude brick terraces and burnt brick casing, &c., &c."[35:4]

There is not a word said here in these cylinders about the confusion of tongues, nor anything pertaining to it. The ruins of this ancient tower being there in Babylonia, and a legend of how the gods confused the speech of mankind also being among them, it was very convenient to point to these ruins as evidence that the story was true, just as the ancient Mexicans pointed to the ruins of the tower of Cholula, as evidence of the truth of the similar story which they had among them, and just as many nations pointed to the remains of aquatic animals on the tops of mountains, as evidence of the truth of the deluge story.

The Armenian tradition of the "Confusion of Tongues" was to this effect:

The world was formerly inhabited by men "with strong bodies and huge size" (giants). These men being full of pride and envy, "they formed a godless resolve to build a high tower; but whilst they were engaged on the undertaking, a fearful wind overthrew it, which the wrath of God had sent against it. Unknown words were at the same time blown about among men, wherefore arose strife and confusion."[35:5]

The Hindoo legend of the "Confusion of Tongues," is as follows:

There grew in the centre of the earth, the wonderful "World Tree," or the "Knowledge Tree." It was so tall that it reached almost to heaven. "It said in its heart: 'I shall hold my head in heaven, and spread my branches over all the earth, and gather all men together under my shadow, and protect them, and prevent them from separating.' But Brahma, to punish the pride of the tree, cut off its branches and cast them down on the earth, when they sprang up as Wata trees, and made differences of belief, and speech, and customs, to prevail on the earth, to disperse men over its surface."[36:1]

Traces of a somewhat similar story have also been met with among the Mongolian Tharus in the north of India, and, according to Dr. Livingston, among the Africans of Lake Nganu.[36:2] The ancient Esthonians[36:3] had a similar myth which they called "The Cooking of Languages;" so also had the ancient inhabitants of the continent of Australia.[36:4] The story was found among the ancient Mexicans, and was related as follows:

Those, with their descendants, who were saved from the deluge which destroyed all mankind, excepting the few saved in the ark, resolved to build a tower which would reach to the skies. The object of this was to see what was going on in Heaven, and also to have a place of refuge in case of another deluge.[36:5]

The job was superintended by one of the seven who were saved from the flood.[36:6] He was a giant called Xelhua, surnamed "the Architect."[36:7]

Xelhua ordered bricks to be made in the province of Tlamanalco, at the foot of the Sierra of Cocotl, and to be conveyed to Cholula, where the tower was to be built. For this purpose, he placed a file of men reaching from the Sierra to Cholula, who passed the bricks from hand to hand.[36:8] The gods beheld with wrath this edifice,--the top of which was nearing the clouds,--and were much irritated at the daring attempt of Xelhua. They therefore hurled fire from Heaven upon the pyramid, which threw it down, and killed many of the workmen. The work was then discontinued,[36:9] as each family interested in the building of the tower, received a language of their own,[36:10] and the builders could not understand each other.

Dr. Delitzsch must have been astonished upon coming across this legend; for he says:

"Actually the Mexicans had a legend of a tower-building as well as of a flood. Xelhua, one of the seven giants rescued from the flood, built the great pyramid of Cholula, in order to reach heaven, until the gods, angry at his audacity, threw fire upon the building and broke it down, whereupon every separate family received a language of its own."[37:1]

The ancient Mexicans pointed to the ruins of a tower at Cholula as evidence of the truth of their story. This tower was seen by Humboldt and Lord Kingsborough, and described by them.[37:2]

We may say then, with Dr. Kalisch, that:

"Most of the ancient nations possessed myths concerning impious giants who attempted to storm heaven, either to share it with the immortal gods, or to expel them from it. In some of these fables the confusion of tongues is represented as the punishment inflicted by the deities for such wickedness."[37:3]

FOOTNOTES:

[33:1] Genesis xi. 1-9.

[33:2] The Pentateuch Examined, vol. iv. p. 268.

[34:1] Ibid. p. 268. See also Bible for Learners, vol. i. p. 90.

[34:2] Myths and Myth-makers, p. 72. See also Encyclopædia Britannica, art. "Babel."

[34:3] "There were giants in the earth in those days." (Genesis vi. 4.)

[34:4] Quoted by Rev. S. Baring-Gould: Legends of the Patriarchs, p. 147. See also Smith: Chaldean Account of Genesis, p. 48, and Volney's Researches in Ancient History, pp. 130, 131.

[34:5] Jewish Antiquities, book 1, ch. iv. p. 30.

[35:1] "Diodorus states that the great tower of the temple of Belus was used by the Chaldeans as an observatory." (Smith's Bible Dictionary, art. "Babel.")

[35:2] The Hindoos had a sacred Mount Meru, the abode of the gods. This mountain was supposed to consist of seven stages, increasing in sanctity as they ascended. Many of the Hindoo temples, or rather altars, were "studied transcripts of the sacred Mount Meru;" that is, they were built, like the tower of Babel, in seven stages. Within the upper dwelt Brahm. (See Squire's Serpent Symbol, p. 107.) Herodotus tells us that the upper stage of the tower of Babel was the abode of the god Belus.

[35:3] The Pentateuch Examined, vol. iv. p. 269. See also Bunsen: The Angel Messiah, p. 106.

[35:4] Rawlinson's Herodotus, vol. ii. p. 484.

[35:5] Legends of the Patriarchs, pp. 148, 149.

[36:1] Ibid. p. 148. The ancient Scandinavians had a legend of a somewhat similar tree. "The Mundane Tree," called Yggdrasill, was in the centre of the earth; its branches covered over the surface of the earth, and its top reached to the highest heaven. (See Mallet's Northern Antiquities.)

[36:2] Encyclopædia Britannica, art. "Babel."

[36:3] Esthonia is one of the three Baltic, or so-called, provinces of Russia.

[36:4] Encyclopædia Britannica, art. "Babel."

[36:5] Higgins: Anacalypsis, vol. ii. p. 27.

[36:6] Brinton: Myths of the New World, p. 204.

[36:7] Humboldt: American Researches, vol. i. p. 96.

[36:8] Ibid.

[36:9] Ibid., and Brinton: Myths of the New World, p. 204.

[36:10] The Pentateuch Examined, vol. iv. p. 272.

[37:1] Quoted by Bishop Colenso: The Pentateuch Examined, vol. iv. p. 272.

[37:2] Humboldt: American Researches, vol. i. p. 97. Lord Kingsborough: Mexican Antiquities.

[37:3] Com. on Old Test. vol. i. p. 196.

IV. THE TRIAL OF ABRAHAM'S FAITH

The story of the trial of Abraham's faith--when he is ordered by the Lord to sacrifice his only son Isaac--is to be found in Genesis xxii. 1-19, and is as follows:

"And it came to pass . . . that God did tempt Abraham, and said unto him: 'Abraham,' and he said: 'Behold, here I am.' And he (God) said: 'Take now thy son, thine only son, Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of.'

"And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up and went into the place which God had told him. . . . (When Abraham was near the appointed place) he said unto his young men: 'Abide ye here with the ass, and I and the lad will go yonder and worship, and come again to thee. And Abraham took the wood for the burnt offering, and laid it upon (the shoulders of) Isaac his son, and he took the fire in his hand, and a knife, and they went both of them together. And Isaac spake unto Abraham his father, and said: 'Behold the fire and the wood, but where is the lamb for the burnt offering?' And Abraham said: 'My son, God will provide himself a lamb for a burnt offering.' So they went both of them together, and they came to the place which God had told him of. And Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the Lord called unto him out of heaven, and said: 'Abraham! Abraham! lay not thine hand upon the lad, neither do thou anything unto him, for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son from me.'

"And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns, and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. . . . And the angel of the Lord called unto Abraham, out of heaven, the second time, and said: 'By myself have I sworn saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son, . . . I will bless thee, and . . . I will multiply thy seed as the stars in the heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gate of his enemies. And in thy seed shall all the nations of the earth be blest, because thou hast obeyed my voice.' So Abraham returned unto his young men, and they rose up and went together to Beer-sheba, and Abraham dwelt at Beer-sheba."

There is a Hindoo story related to the Sânkhâyana-sûtras, which, in substance, is as follows: King Hariscandra had no son; he then prayed to Varuna, promising, that if a son were born to him, he would sacrifice the child to the god. Then a son was born to him, called Rohita. When Rohita was grown up his father one day told him of the vow he had made to Varuna, and bade him prepare to be sacrificed. The son objected to being killed and ran away from his father's house. For six years he wandered in the forest, and at last met a starving Brahman. Him he persuaded to sell one of his sons named Sunahsepha, for a hundred cows. This boy was bought by Rohita and taken to Hariscandra and about to be sacrificed to Varuna as a substitute for Rohita, when, on praying to the gods with verses from the Veda, he was released by them.[39:1]

There was an ancient Phenician story, written by Sanchoniathon, who wrote about 1300 years before our era, which is as follows:

"Saturn, whom the Phoenicians call Israel, had by a nymph of the country a male child whom he named Jeoud, that is, one and only. On the breaking out of a war, which brought the country into imminent danger, Saturn erected an altar, brought to it his son, clothed in royal garments, and sacrificed him."[39:2]

There is also a Grecian fable to the effect that one Agamemnon had a daughter whom he dearly loved, and she was deserving of his affection. He was commanded by God, through the Delphic Oracle, to offer her up as a sacrifice. Her father long resisted the demand, but finally succumbed. Before the fatal blow had been struck, however, the goddess Artemis or Ashtoreth interfered, and carried the maiden away, whilst in her place was substituted a stag.[39:3]

Another similar Grecian fable relates that:

"When the Greek army was detained at Aulis, by contrary winds, the augurs being consulted, declared that one of the kings had offended Diana, and she demanded the sacrifice of his daughter Iphigenia. It was like taking the father's life-blood, but he was persuaded that it was his duty to submit for the good of his country. The maiden was brought forth for sacrifice, in spite of her tears and supplications; but just as the priest was about to strike the fatal blow, Iphigenia suddenly disappeared, and a goat of uncommon beauty stood in her place."[39:4]

There is yet still another, which belongs to the same country, and is related thus:

"In Sparta, it being declared upon one occasion that the gods demanded a human victim, the choice was made by lot, and fell on a damsel named Helena. But when all was in readiness, an eagle descended, carried away the priest's knife, and laid it on the head of a heifer, which was sacrificed in her stead."[40:1]

The story of Abraham and Isaac was written at a time when the Mosaic party in Israel was endeavoring to abolish idolatry among their people. They were offering up human sacrifices to their gods Moloch, Baal, and Chemosh, and the priestly author of this story was trying to make the people think that the Lord had abolished such offerings, as far back as the time of Abraham. The Grecian legends, which he had evidently heard, may have given him the idea.[40:2]

Human offerings to the gods were at one time almost universal. In the earliest ages the offerings were simple, and such as shepherds and rustics could present. They loaded the altars of the gods with the first fruits of their crops, and the choicest products of the earth. Afterwards they sacrificed animals. When they had once laid it down as a principle that the effusion of the blood of these animals appeased the anger of the gods, and that their justice turned aside upon the victims those strokes which were destined for men, their great care was for nothing more than to conciliate their favor by so easy a method. It is the nature of violent desires and excessive fear to know no bounds, and therefore, when they would ask for any favor which they ardently wished for, or would deprecate some public calamity which they feared, the blood of animals was not deemed a price sufficient, but they began to shed that of men. It is probable, as we have said, that this barbarous practice was formerly almost universal, and that it is of very remote antiquity. In time of war the captives were chosen for this purpose, but in time of peace they took the slaves. The choice was partly regulated by the opinion of the bystanders, and partly by lot. But they did not always sacrifice such mean persons. In great calamities, in a pressing famine, for example, if the people thought they had some pretext to impute the cause of it to their king, they even sacrificed him without hesitation, as the highest price with which they could purchase the Divine favor. In this manner, the first King of Vermaland (a province of Sweden) was burnt in honor of Odin, the Supreme God, to put an end to a great dearth; as we read in the history of Norway. The kings, in their turn, did not spare the blood of their subjects; and many of them even shed that of their children. Earl Hakon, of Norway, offered his son in sacrifice, to obtain of Odin the victory over the Jomsburg pirates. Aun, King of Sweden, devoted to Odin the blood of his nine sons, to prevail on that god to prolong his life. Some of the kings of Israel offered up their first-born sons as a sacrifice to the god Baal or Moloch.

The altar of Moloch reeked with blood. Children were sacrificed and burned in the fire to him, while trumpets and flutes drowned their screams, and the mothers looked on, and were bound to restrain their tears.

The Phenicians offered to the gods, in times of war and drought, the fairest of their children. The books of Sanchoniathon and Byblian Philo are full of accounts of such sacrifices. In Byblos boys were immolated to Adonis; and, on the founding of a city or colony, a sacrifice of a vast number of children was solemnized, in the hopes of thereby averting misfortune from the new settlement. The Phenicians, according to Eusebius, yearly sacrificed their dearest, and even their only children, to Saturn. The bones of the victims were preserved in the temple of Moloch, in a golden ark, which was carried by the Phenicians with them to war.[41:1] Like the Fijians of the present day, those people considered their gods as beings like themselves. They loved and they hated; they were proud and revengeful; they were, in fact, savages like themselves.

If the eldest born of the family of Athamas entered the temple of the Laphystian Jupiter, at Alos, in Achaia, he was sacrificed, crowned with garlands, like an animal victim.[41:2]

The offering of human sacrifices to the Sun was extensively practiced in Mexico and Peru, before the establishment of Christianity.[41:3]

FOOTNOTES:

[39:1] See Müller's Hist. Sanscrit Literature; and Williams' Indian Wisdom, p. 29.

[39:2] Quoted by Count de Volney; New Researches in Anc't Hist., p. 144.

[39:3] See Inman's Ancient Faiths, vol. ii. p. 104.

[39:4] Prog. Relig. Ideas, vol. i. p. 302.

[40:1] Ibid.

[40:2] See chapter xi.

[41:1] Baring-Gould: Orig. Relig. Belief, vol. i. p. 368.

[41:2] Kenrick's Egypt, vol. i. p. 448.

[41:3] See Acosta: Hist. Indies, vol. ii.

V. JACOB'S VISION OF THE LADDER

In the 28th chapter of Genesis, we are told that Isaac, after blessing his son Jacob, sent him to Padan-aram, to take a daughter of Laban's (his mother's brother) to wife. Jacob, obeying his father, "went out from Beer-sheba (where he dwelt), and went towards Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set. And he took of the stones of the place, and put them for his pillow, and lay down in that place to sleep. And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven. And he beheld the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said: 'I am the Lord God of Abraham thy father, and the God of Isaac, the land whereon thou liest, to thee will I give it, and to thy seed.' . . . And Jacob awoke out of his sleep, and he said: 'Surely the Lord is in this place, and I know it not.' And he was afraid, and said: 'How dreadful is this place, this is none other than the house of God, and this is the gate of Heaven.' And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el."

The doctrine of Metempsychosis has evidently something to do with this legend. It means, in the theological acceptation of the term, the supposed transition of the soul after death, into another substance or body than that which it occupied before. The belief in such a transition was common to the most civilized, and the most uncivilized, nations of the earth.[42:1]

It was believed in, and taught by, the Brahminical Hindoos,[42:2] the Buddhists,[42:3] the natives of Egypt,[42:4] several philosophers of ancient Greece,[43:1] the ancient Druids,[43:2] the natives of Madagascar,[43:3] several tribes of Africa,[43:4] and North America,[43:5] the ancient Mexicans,[43:4] and by some Jewish and Christian sects.[43:5]

"It deserves notice, that in both of these religions (i. e., Jewish and Christian), it found adherents as well in ancient as in modern times. Among the Jews, the doctrine of transmigration--the Gilgul Neshamoth--was taught in the mystical system of the Kabbala."[43:6]

"All the souls," the spiritual code of this system says, "are subject to the trials of transmigration; and men do not know which are the ways of the Most High in their regard." "The principle, in short, of the Kabbala, is the same as that of Brahmanism."

"On the ground of this doctrine, which was shared in by Rabbis of the highest renown, it was held, for instance, that the soul of Adam migrated into David, and will come in the Messiah; that the soul of Japhet is the same as that of Simeon, and the soul of Terah, migrated into Job."

"Of all these transmigrations, biblical instances are adduced according to their mode of interpretation--in the writings of Rabbi Manasse ben Israel, Rabbi Naphtali, Rabbi Meyer ben Gabbai, Rabbi Ruben, in the Jalkut Khadash, and other works of a similar character."[43:4]

The doctrine is thus described by Ovid, in the language of Dryden:

"What feels the body when the soul expires, By time corrupted, or consumed by fires? Nor dies the spirit, but new life repeats Into other forms, and only changes seats. Ev'n I, who these mysterious truths declare, Was once Euphorbus in the Trojan war; My name and lineage I remember well, And how in fight by Spartan's King I fell. In Argive Juno's fame I late beheld My buckler hung on high, and own'd my former shield Then death, so called, is but old matter dressed In some new figure, and a varied vest. Thus all things are but alter'd, nothing dies, And here and there the unbodied spirit flies."

The Jews undoubtedly learned this doctrine after they had been subdued by, and become acquainted with other nations; and the writer of this story, whoever he may have been, was evidently endeavoring to strengthen the belief in this doctrine--he being an advocate of it--by inventing this story, and making Jacob a witness to the truth of it. Jacob would have been looked upon at the time the story was written (i. e., after the Babylonian captivity), as of great authority. We know that several writers of portions of the Old Testament have written for similar purposes. As an illustration, we may mention the book of Esther. This book was written for the purpose of explaining the origin of the festival of Purim, and to encourage the Israelites to adopt it. The writer, who was an advocate of the feast, lived long after the Babylonish captivity, and is quite unknown.[44:1]

The writer of the seventeenth chapter of Matthew has made Jesus a teacher of the doctrine of Transmigration.

The Lord had promised that he would send Elijah (Elias) the prophet, "before the coming of the great and dreadful day of the Lord,"[44:2] and Jesus is made to say that he had already come, or, that his soul had transmigrated unto the body of John the Baptist, and they knew it not.[44:3]

And in Mark (viii. 27) we are told that Jesus asked his disciples, saying unto them; "Whom do men say that I am?" whereupon they answer: "Some say Elias; and others, one of the prophets;" or, in other words, that the soul of Elias, or one of the prophets, had transmigrated into the body of Jesus. In John (ix. 1, 2), we are told that Jesus and his disciples seeing a man "which was blind from his birth," the disciples asked him, saying; "Master, who did sin, this man (in some former state) or his parents." Being born blind, how else could he sin, unless in some former state? These passages result from the fact, which we have already noticed, that some of the Jewish and Christian sects believed in the doctrine of Metempsychosis.

According to some Jewish authors, Adam was re-produced in Noah, Elijah, and other Bible celebrities.[44:4]

The Rev. Mr. Faber says:

"Adam, and Enoch, and Noah, might in outward appearance be different men, but they were really the self-same divine persons who had been promised as the seed of the woman, successively animating various human bodies."[44:5]

We have stated as our belief that the vision which the writer of the twenty-eighth chapter of Genesis has made Jacob to witness, was intended to strengthen the belief in the doctrine of the Metempsychosis, that he was simply seeing the souls of men ascending and descending from heaven on a ladder, during their transmigrations.

We will now give our reasons for thinking so.

The learned Thomas Maurice tells us that:

The Indians had, in remote ages, in their system of theology, the sidereal ladder of seven gates, which described, in a symbolical manner, the ascending and descending of the souls of men.[45:1]

We are also informed by Origen that:

This descent (i. e., the descent of souls from heaven to enter into some body), was described in a symbolical manner, by a ladder which was represented as reaching from heaven to earth, and divided into seven stages, at each of which was figured a gate; the eighth gate was at the top of the ladder, which belonged to the sphere of the celestial firmament.[45:2]

That souls dwell in the Galaxy was a thought familiar to the Pythagoreans, who gave it on their master's word, that the souls that crowd there, descend and appear to men as dreams.[45:3]

The fancy of the Manicheans also transferred pure souls to this column of light, whence they could come down to earth and again return.[45:4]

Paintings representing a scene of this kind may be seen in works of art illustrative of Indian Mythology.

Maurice speaks of one, in which he says:

"The souls of men are represented as ascending and descending (on a ladder), according to the received opinion of the sidereal Metempsychosis in Asia."[45:5]

Mons. Dupuis tells us that:

"Among the mysterious pictures of the Initiation, in the cave of the Persian God Mithras, there was exposed to the view the descent of the souls to the earth, and their return to heaven, through the seven planetary spheres."[45:6]

And Count de Volney says:

"In the cave of Mithra was a ladder with seven steps, representing the seven spheres of the planets by means of which souls ascended and descended. This is precisely the ladder of Jacob's vision. There is in the Royal Library (of France) a superb volume of pictures of the Indian gods, in which the ladder is represented with the souls of men ascending it."[45:7]

In several of the Egyptian sculptures also, the Transmigration of Souls is represented by the ascending and descending of souls from heaven to earth, on a flight of steps, and, as the souls of wicked men were supposed to enter pigs and other animals, therefore pigs, monkeys, &c., are to be seen on the steps, descending from heaven.[45:8]

"And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it."

These are the words of the sacred text. Can anything be more convincing? It continues thus:

"And Jacob awoke out of his sleep . . . and he was afraid, and said . . . this is none other but the house of God, and this is the gate of heaven."

Here we have "the gate of heaven," mentioned by Origen in describing the Metempsychosis.

According to the ancients, the top of this ladder was supposed to reach the throne of the most high God. This corresponds exactly with the vision of Jacob. The ladder which he is made to see reached unto heaven, and the Lord stood above it.[46:1]

"And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it."[46:2]

This concluding portion to the story has evidently an allusion to Phallic[46:3] worship. There is scarcely a nation of antiquity which did not set up these stones (as emblems of the reproductive power of nature) and worship them. Dr. Oort, speaking of this, says:

Few forms of worship were so universal in ancient times as the homage paid to sacred stones. In the history of the religion of even the most civilized peoples, such as the Greeks, Romans, Hindoos, Arabs and Germans, we find traces of this form of worship.[46:4] The ancient Druids of Britain also worshiped sacred stones, which were set up on end.[46:5]

Pausanias, an eminent Greek historian, says:

"The Hermiac statue, which they venerate in Cyllenê above other symbols, is an erect Phallus on a pedestal."[46:6]

This was nothing more than a smooth, oblong stone, set erect on a flat one.[46:7]

The learned Dr. Ginsburg, in his "Life of Levita," alludes to the ancient mode of worship offered to the heathen deity Hermes, or Mercury. A "Hermes" (i. e., a stone) was frequently set up on the road-side, and each traveller, as he passed by, paid his homage to the deity by either throwing a stone on the heap (which was thus collected), or by anointing it. This "Hermes" was the symbol of Phallus.[46:8]

Now, when we find that this form of worship was very prevalent among the Israelites,[47:1] that these sacred stones which were "set up," were called (by the heathen), BÆTY-LI,[47:2] (which is not unlike BETH-EL), and that they were anointed with oil,[47:3] I think we have reasons for believing that the story of Jacob's setting up a stone, pouring oil upon it, and calling the place Beth-el, "has evidently an allusion to Phallic worship."[47:4]

The male and female powers of nature were denoted respectively by an upright and an oval emblem, and the conjunction of the two furnished at once the altar and the Ashera, or grove, against which the Hebrew prophets lifted up their voices in earnest protest. In the kingdoms, both of Judah and Israel, the rites connected with these emblems assumed their most corrupting form. Even in the temple itself, stood the Ashera, or the upright emblem, on the circular altar of Baal-Peor, the Priapos of the Jews, thus reproducing the Linga, and Yoni of the Hindu.[47:5] For this symbol, the women wove hangings, as the Athenian maidens embroidered the sacred peplos for the ship presented to Athênê, at the great Dionysiac festival. This Ashera, which, in the authorized English version of the Old Testament is translated "grove," was, in fact, a pole, or stem of a tree. It is reproduced in our modern "Maypole," around which maidens dance, as maidens did of yore.[47:6]

FOOTNOTES:

[42:1] See Chambers's Encyclo., art. "Transmigration."

[42:2] Chambers's Encyclo., art. "Transmigration." Prichard's Mythology, p. 213, and Prog. Relig. Ideas, vol. i. p. 59.

[42:3] Ibid. Ernest de Bunsen says: "The first traces of the doctrine of Transmigration of souls is to be found among the Brahmins and Buddhists." (The Angel Messiah, pp. 63, 64.)

[42:4] Prichard's Mythology, pp. 213, 214.

[43:1] Gross: The Heathen Religion. Also Chambers's Encyclo., art. "Transmigration."

[43:2] Ibid. Mallet's Northern Antiquities, p. 13; and Myths of the British Druids, p. 15.

[43:3] Chambers's Encyclo.

[43:4] Ibid.

[43:5] Ibid. See also Bunsen: The Angel-Messiah, pp. 63, 64. Dupuis, p. 357. Josephus: Jewish Antiquities, book xviii. ch. 13. Dunlap: Son of the Man, p. 94; and Beal: Hist. Buddha.

[43:6] Chambers, art. "Transmigration."

[44:1] See The Religion of Israel, p. 18.

[44:2] Malachi iv. 5.

[44:3] Matthew xvii. 12, 13.

[44:4] See Bonwick: Egyptian Belief, p. 78.

[44:5] Faber: Orig. Pagan Idol, vol. iii. p. 612; in Anacalypsis, vol. i. p. 210.

[45:1] Indian Antiquities, vol. ii. p. 202.

[45:2] Contra Celsus, lib. vi. c. xxii.

[45:3] Tylor: Primitive Culture, vol. i. p. 324.

[45:4] Ibid.

[45:5] Indian Antiquities, vol. ii. p. 262.

[45:6] Dupuis: Origin of Religious Beliefs, p. 344.

[45:7] Volney's Ruins, p. 147, note.

[45:8] See Child's Prog. Relig. Ideas, vol. i. pp. 160, 162.

[46:1] Genesis xxviii. 12, 13.

[46:2] Genesis xxviii. 18, 19.

[46:3] "Phallic," from "Phallus," a representation of the male generative organs. For further information on this subject, see the works of R. Payne Knight, and Dr. Thomas Inman.

[46:4] Bible for Learners, vol. i. pp. 175, 276. See, also, Knight: Ancient Art and Mythology; and Inman: Ancient Faiths, vol. i. and ii.

[46:5] See Myths of the British Druids, p. 300; and Higgins: Celtic Druids.

[46:6] Quoted by R. Payne Knight: Ancient Art and Mythology, p. 114, note.

[46:7] See Illustrations in Dr. Inman's Pagan and Christian Symbolism.

[46:8] See Inman: Ancient Faiths, vol. i. pp. 543, 544.

[47:1] Bible for Learners, vol. i. pp. 177, 178, 317, 321, 322.

[47:2] Indian Antiquities, vol. ii. p. 356.

[47:3] Ibid.

[47:4] We read in Bell's "Pantheon of the Gods and Demi-Gods of Antiquity," under the head of BAELYLION, BAELYLIA or BAETYLOS, that they are "Anointed Stones, worshiped among the Greeks, Phrygians, and other nations of the East;" that "these Baetylia were greatly venerated by the ancient Heathen, many of their idols being no other;" and that, "in reality no sort of idol was more common in the East, than that of oblong stones erected, and hence termed by the Greeks pillars." The Rev. Geo. W. Cox, in his Aryan Mythology (vol. ii. p. 113), says: "The erection of these stone columns or pillars, the forms of which in most cases tell their own story, are common throughout the East, some of the most elaborate being found near Ghizni." And Mr. Wake (Phallism in Ancient Religions, p. 60), says: "Kiyun, or Kivan, the name of the deity said by Amos (v. 26), to have been worshiped in the wilderness by the Hebrews, signifies GOD OF THE PILLAR."

[47:5] We find that there was nothing gross or immoral in the worship of the male and female generative organs among the ancients, when the subject is properly understood. Being the most intimately connected with the reproduction of life on earth, the Linga became the symbol under which the Sun, invoked with a thousand names, has been worshiped throughout the world as the restorer of the powers of nature after the long sleep or death of winter. But if the Linga is the Sun-god in his majesty, the Yoni is the earth who yields her fruit under his fertilizing warmth.

The Phallic tree is introduced into the narrative of the book of Genesis: but it is here called a tree, not of life, but of the knowledge of good and evil, that knowledge which dawns in the mind with the first consciousness of difference between man and woman. In contrast with this tree of carnal indulgence, tending to death, is the tree of life, denoting the higher existence for which man was designed, and which would bring with it the happiness and the freedom of the children of God. In the brazen serpent of the Pentateuch, the two emblems of the cross and serpent, the quiescent and energising Phallos, are united. (See Cox: Aryan Mythology, vol. ii. pp. 113, 116, 118.)

[47:6] See Cox: Aryan Mytho., ii. 112, 113.

VI. THE EXODUS FROM EGYPT, AND PASSAGE THROUGH THE RED SEA

The children of Israel, who were in bondage in Egypt, making bricks, and working in the field,[48:1] were looked upon with compassion by the Lord.[48:2] He heard their groaning, and remembered his covenant with Abraham,[48:3] with Isaac, and with Jacob. He, therefore, chose Moses (an Israelite, who had murdered an Egyptian,[48:4] and who, therefore, was obliged to flee from Egypt, as Pharaoh sought to punish him), as his servant, to carry out his plans.

Moses was at this time keeping the flock of Jeruth, his father-in-law, in the land of Midian. The angel of the Lord, or the Lord himself, appeared to him there, and said unto him:

"I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. . . . I have seen the affliction of my people which are in Egypt, and have heard their cry by reason of their tormentors; for I know their sorrows. And I am come down to deliver them out of the hands of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land flowing with milk and honey. I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt."

Then Moses said unto the Lord:

"Behold, when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, and they shall say unto me: What is his name? What shall I say unto them?"

Then God said unto Moses:

"I AM THAT I AM."[48:5] "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."[48:6]

And God said, moreover, unto Moses:

"Go and gather the Elders of Israel together, and say unto them: the Lord God of your fathers . . . appeared unto me, saying: 'I have surely visited you, and seen that which is done to you in Egypt. And I have said, I will bring you up out of the affliction of Egypt . . . unto a land flowing with milk and honey.' And they shall hearken to thy voice, and thou shall come, thou and the Elders of Israel, unto the king of Egypt, and ye shall say unto him: 'the Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three days journey in the wilderness, that we may sacrifice to the Lord our God.'[49:1]

"I am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out my hand, and smite Egypt with all my wonders, which I will do in the midst thereof: and after that he will let you go. And I will give this people (the Hebrews) favor in the sight of the Egyptians, and it shall come to pass, that when ye go, ye shall not go empty. But every woman shall borrow of her neighbor, and of her that sojourneth in her house, jewels of silver and jewels of gold, and raiment. And ye shall put them upon your sons and upon your daughters, and ye shall spoil the Egyptians."[49:2]

The Lord again appeared unto Moses, in Midian, and said:

"Go, return into Egypt, for all the men are dead which sought thy life. And Moses took his wife, and his son, and set them upon an ass, and he returned to the land of Egypt. And Moses took the rod of God (which the Lord had given him) in his hand."[49:3]

Upon arriving in Egypt, Moses tells his brother Aaron, "all the words of the Lord," and Aaron tells all the children of Israel. Moses, who was not eloquent, but had a slow speech,[49:4] uses Aaron as his spokesman.[49:5] They then appear unto Pharaoh, and falsify, "according to the commands of the Lord," saying: "Let us go, we pray thee, three days' journey in the desert, and sacrifice unto the Lord our God."[49:6]

The Lord hardens Pharaoh's heart, so that he does not let the children of Israel go to sacrifice unto their God, in the desert.

Moses and Aaron continue interceding with him, however, and, for the purpose of showing their miraculous powers, they change their rods into serpents, the river into blood, cause a plague of frogs and lice, and a swarm of flies, &c., &c., to appear. Most of these feats were imitated by the magicians of Egypt. Finally, the first-born of Egypt are slain, when Pharaoh, after having had his heart hardened, by the Lord, over and over again, consents to let Moses and the children of Israel go to serve their God, as they had said, that is, for three days.

The Lord having given the people favor in the sight of the Egyptians, they borrowed of them jewels of silver, jewels of gold, and raiment, "according to the commands of the Lord." And they journeyed toward Succoth, there being six hundred thousand, besides children.[50:1]

"And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day, in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light to go by day and night."[50:2]

"And it was told the king of Egypt, that the people fled. . . . And he made ready his chariot, and took his people with him. And he took six hundred chosen chariots, and all the chariots of Egypt, . . . and he pursued after the children of Israel, and overtook them encamping beside the sea. . . . And when Pharaoh drew nigh, the children of Israel . . . were sore afraid, and . . . (they) cried out unto the Lord. . . . And the Lord said unto Moses, . . . speak unto the children of Israel, that they go forward. But lift thou up thy rod, and stretch out thine hand over the Red Sea, and divide it, and the children of Israel shall go on dry ground through the midst of the sea. . . . And Moses stretched out his hand over the sea,[50:3] and the Lord caused the sea to go back by a strong east wind that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them upon the right hand, and on their left. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, and his chariots, and his horse-men."

After the children of Israel had landed on the other side of the sea, the Lord said unto Moses:

"Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horse-men. And Moses stretched forth his hand over the sea, and the sea returned to his strength. . . . And the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horse-men, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left. . . . And Israel saw the great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed the Lord and his servant Moses."[51:1]

The writer of this story, whoever he may have been, was evidently familiar with the legends related of the Sun-god, Bacchus, as he has given Moses the credit of performing some of the miracles which were attributed to that god.

It is related in the hymns of Orpheus,[51:2] that Bacchus had a rod with which he performed miracles, and which he could change into a serpent at pleasure. He passed the Red Sea, dry shod, at the head of his army. He divided the waters of the rivers Orontes and Hydaspus, by the touch of his rod, and passed through them dry-shod.[51:3] By the same mighty wand, he drew water from the rock,[51:4] and wherever they marched, the land flowed with wine, milk and honey.[51:5]

Professor Steinthal, speaking of Dionysus (Bacchus), says:

Like Moses, he strikes fountains of wine and water out of the rock. Almost all the acts of Moses correspond to those of the Sun-gods.[51:6]

Mons. Dupuis says:

"Among the different miracles of Bacchus and his Bacchantes, there are prodigies very similar to those which are attributed to Moses; for instance, such as the sources of water which the former caused to sprout from the innermost of the rocks."[51:7]

In Bell's Pantheon of the Gods and Heroes of Antiquity,[51:8] an account of the prodigies attributed to Bacchus is given; among these, are mentioned his striking water from the rock, with his magic wand, his turning a twig of ivy into a snake, his passing through the Red Sea and the rivers Orontes and Hydaspus, and of his enjoying the light of the Sun (while marching with his army in India), when the day was spent, and it was dark to others. All these are parallels too striking to be accidental.

We might also mention the fact, that Bacchus, as well as Moses was called the "Law-giver," and that it was said of Bacchus, as well as of Moses, that his laws were written on two tables of stone.[52:1] Bacchus was represented horned, and so was Moses.[52:2] Bacchus "was picked up in a box, that floated on the water,"[52:3] and so was Moses.[52:4] Bacchus had two mothers, one by nature, and one by adoption,[52:5] and so had Moses.[52:6] And, as we have already seen, Bacchus and his army enjoyed the light of the Sun, during the night time, and Moses and his army enjoyed the light of "a pillar of fire, by night."[52:7]

In regard to the children of Israel going out from the land of Egypt, we have no doubt that such an occurrence took place, although not in the manner, and not for such reasons, as is recorded by the sacred historian. We find, from other sources, what is evidently nearer the truth.

It is related by the historian Choeremon, that, at one time, the land of Egypt was infested with disease, and through the advice of the sacred scribe Phritiphantes, the king caused the infected people (who were none other than the brick-making slaves, known as the children of Israel), to be collected, and driven out of the country.[52:8]

Lysimachus relates that:

"A filthy disease broke out in Egypt, and the Oracle of Ammon, being consulted on the occasion, commanded the king to purify the land by driving out the Jews (who were infected with leprosy, &c.), a race of men who were hateful to the Gods."[52:9] "The whole multitude of the people were accordingly collected and driven out into the wilderness."[52:10]

Diodorus Siculus, referring to this event, says:

"In ancient times Egypt was afflicted with a great plague, which was attributed to the anger of God, on account of the multitude of foreigners in Egypt: by whom the rites of the native religion were neglected. The Egyptians accordingly drove them out. The most noble of them went under Cadmus and Danaus to Greece, but the greater number followed Moses, a wise and valiant leader, to Palestine."[52:11]

After giving the different opinions concerning the origin of the Jewish nation, Tacitus, the Roman historian, says:

"In this clash of opinions, one point seems to be universally admitted. A pestilential disease, disfiguring the race of man, and making the body an object of loathsome deformity, spread all over Egypt. Bocchoris, at that time the reigning monarch, consulted the oracle of Jupiter Hammon, and received for answer, that the kingdom must be purified, by exterminating the infected multitude, as a race of men detested by the gods. After diligent search, the wretched sufferers were collected together, and in a wild and barren desert abandoned to their misery. In that distress, while the vulgar herd was sunk in deep despair, Moses, one of their number, reminded them, that, by the wisdom of his councils, they had been already rescued out of impending danger. Deserted as they were by men and gods, he told them, that if they did not repose their confidence in him, as their chief by divine commission, they had no resource left. His offer was accepted. Their march began, they knew not whither. Want of water was their chief distress. Worn out with fatigue, they lay stretched on the bare earth, heart broken, ready to expire, when a troop of wild asses, returning from pasture, went up the steep ascent of a rock covered with a grove of trees. The verdure of the herbage round the place suggested the idea of springs near at hand. Moses traced the steps of the animals, and discovered a plentiful vein of water. By this relief the fainting multitude was raised from despair. They pursued their journey for six days without intermission. On the seventh day they made halt, and, having expelled the natives, took possession of the country, where they built their city, and dedicated their temple."[53:1]

Other accounts, similar to these, might be added, among which may be mentioned that given by Manetho, an Egyptian priest, which is referred to by Josephus, the Jewish historian.

Although the accounts quoted above are not exactly alike, yet the main points are the same, which are to the effect that Egypt was infected with disease owing to the foreigners (among whom were those who were afterwards styled "the children of Israel") that were in the country, and who were an unclean people, and that they were accordingly driven out into the wilderness.

When we compare this statement with that recorded in Genesis, it does not take long to decide which of the two is nearest the truth.

Everything putrid, or that had a tendency to putridity, was carefully avoided by the ancient Egyptians, and so strict were the Egyptian priests on this point, that they wore no garments made of any animal substance, circumcised themselves, and shaved their whole bodies, even to their eyebrows, lest they should unknowingly harbor any filth, excrement or vermin, supposed to be bred from putrefaction.[53:2] We know from the laws set down in Leviticus, that the Hebrews were not a remarkably clean race.

Jewish priests, in making a history for their race, have given us but a shadow of truth here and there; it is almost wholly mythical. The author of "The Religion of Israel," speaking on this subject, says:

"The history of the religion of Israel must start from the sojourn of the Israelites in Egypt. Formerly it was usual to take a much earlier starting-point, and to begin with a religious discussion of the religious ideas of the Patriarchs. And this was perfectly right, so long as the accounts of Abraham, Isaac and Jacob were considered historical. But now that a strict investigation has shown us that all these stories are entirely unhistorical, of course we have to begin the history later on."[54:1]

The author of "The Spirit History of Man," says:

"The Hebrews came out of Egypt and settled among the Canaanites. They need not be traced beyond the Exodus. That is their historical beginning. It was very easy to cover up this remote event by the recital of mythical traditions, and to prefix to it an account of their origin in which the gods (Patriarchs), should figure as their ancestors."[54:2]

Professor Goldzhier says:

"The residence of the Hebrews in Egypt, and their exodus thence under the guidance and training of an enthusiast for the freedom of his tribe, form a series of strictly historical facts, which find confirmation even in the documents of ancient Egypt (which we have just shown). But the traditional narratives of these events (were) elaborated by the Hebrew people."[54:3]

Count de Volney also observes that:

"What Exodus says of their (the Israelites) servitude under the king of Heliopolis, and of the oppression of their hosts, the Egyptians, is extremely probable. It is here their history begins. All that precedes . . . is nothing but mythology and cosmogony."[54:4]

In speaking of the sojourn of the Israelites in Egypt, Dr. Knappert says:

"According to the tradition preserved in Genesis, it was the promotion of Jacob's son, Joseph, to be viceroy of Egypt, that brought about the migration of the sons of Israel from Canaan to Goshen. The story goes that this Joseph was sold as a slave by his brothers, and after many changes of fortune received the vice-regal office at Pharaoh's hands through his skill in interpreting dreams. Famine drives his brothers--and afterwards his father--to him, and the Egyptian prince gives them the land of Goshen to live in. It is by imagining all this that the legend tries to account for the fact that Israel passed some time in Egypt. But we must look for the real explanation in a migration of certain tribes which could not establish or maintain themselves in Canaan, and were forced to move further on.

"We find a passage in Flavius Josephus, from which it appears that in Egypt, too, a recollection survived of the sojourn of some foreign tribes in the north-eastern district of the country. For this writer gives us two fragments out of a lost work by Manetho, a priest, who lived about 250 B. C. In one of these we have a statement that pretty nearly agrees with the Israelitish tradition about a sojourn in Goshen. But the Israelites were looked down on by the Egyptians as foreigners, and they are represented as lepers and unclean. Moses himself is mentioned by name, and we are told that he was a priest and joined himself to these lepers and gave them laws."[55:1]

To return now to the story of the Red Sea being divided to let Moses and his followers pass through--of which we have already seen one counterpart in the legend related of Bacchus and his army passing through the same sea dry-shod--there is another similar story concerning Alexander the Great.

The histories of Alexander relate that the Pamphylian Sea was divided to let him and his army pass through. Josephus, after speaking of the Red Sea being divided for the passage of the Israelites, says:

"For the sake of those who accompanied Alexander, king of Macedonia, who yet lived comparatively but a little while ago, the Pamphylian Sea retired and offered them a passage through itself, when they had no other way to go . . . and this is confessed to be true by all who have written about the actions of Alexander."[55:2]

He seems to consider both legends of the same authority, quoting the latter to substantiate the former.

"Callisthenes, who himself accompanied Alexander in the expedition," "wrote, how the Pamphylian Sea did not only open a passage for Alexander, but, rising and elevating its waters, did pay him homage as its king."[55:3]

It is related in Egyptian mythology that Isis was at one time on a journey with the eldest child of the king of Byblos, when coming to the river Phoedrus, which was in a "rough air," and wishing to cross, she commanded the stream to be dried up. This being done she crossed without trouble.[56:1]

There is a Hindoo fable to the effect that when the infant Crishna was being sought by the reigning tyrant of Madura (King Kansa)[56:2] his foster-father took him and departed out of the country. Coming to the river Yumna, and wishing to cross, it was divided for them by the Lord, and they passed through.

The story is related by Thomas Maurice, in his "History of Hindostan," who has taken it from the Bhagavat Pooraun. It is as follows:

"Yasodha took the child Crishna, and carried him off (from where he was born), but, coming to the river Yumna, directly opposite to Gokul, Crishna's father perceiving the current to be very strong, it being in the midst of the rainy season, and not knowing which way to pass it, Crishna commanded the water to give way on both sides to his father, who accordingly passed dry-footed, across the river."[56:3]

This incident is illustrated in Plate 58 of Moore's "Hindu Pantheon."

There is another Hindoo legend, recorded in the Rig Veda, and quoted by Viscount Amberly, from whose work we take it,[56:4] to the effect that an Indian sage called Visvimati, having arrived at a river which he wished to cross, that holy man said to it: "Listen to the Bard who has come to you from afar with wagon and chariot. Sink down, become fordable, and reach not up to our chariot axles." The river answers: "I will bow down to thee like a woman with full breast (suckling her child), as a maid to a man, will I throw myself open to thee."

This is accordingly done, and the sage passes through.

We have also an Indian legend which relates that a courtesan named Bindumati, turned back the streams of the river Ganges.[56:5]

We see then, that the idea of seas and rivers being divided for the purpose of letting some chosen one of God pass through is an old one peculiar to other peoples beside the Hebrews, and the probability is that many nations had legends of this kind.

That Pharaoh and his host should have been drowned in the Red Sea, and the fact not mentioned by any historian, is simply impossible, especially when they have, as we have seen, noticed the fact of the Israelites being driven out of Egypt.[56:6] Dr. Inman, speaking of this, says:

"We seek in vain amongst the Egyptian hieroglyphs for scenes which recall such cruelties as those we read of in the Hebrew records; and in the writings which have hitherto been translated, we find nothing resembling the wholesale destructions described and applauded by the Jewish historians, as perpetrated by their own people."[57:1]

That Pharaoh should have pursued a tribe of diseased slaves, whom he had driven out of his country, is altogether improbable. In the words of Dr. Knappert, we may conclude, by saying that:

"This story, which was not written until more than five hundred years after the exodus itself, can lay no claim to be considered historical."[57:2]

FOOTNOTES:

[48:1] Exodus i. 14.

[48:2] Exodus ii. 24, 25.

[48:3] See chapter x.

[48:4] Exodus ii. 12.

[48:5] The Egyptian name for God was "Nuk-Pa-Nuk," or "I AM THAT I AM." (Bonwick: Egyptian Belief, p. 395.) This name was found on a temple in Egypt. (Higgins' Anacalypsis, vol. ii. p. 17.) "'I AM' was a Divine name understood by all the initiated among the Egyptians." "The 'I AM' of the Hebrews, and the 'I AM' of the Egyptians are identical." (Bunsen: Keys of St. Peter, p. 38.) The name "Jehovah," which was adopted by the Hebrews, was a name esteemed sacred among the Egyptians. They called it Y-HA-HO, or Y-AH-WEH. (See the Religion of Israel, pp. 42, 43; and Anacalypsis, vol. i. p. 329, and vol. ii. p. 17.) "None dare to enter the temple of Serapis, who did not bear on his breast or forehead the name of JAO, or J-HA-HO, a name almost equivalent in sound to that of the Hebrew Jehovah, and probably of identical import; and no name was uttered in Egypt with more reverence than this IAO." (Trans. from the Ger. of Schiller, in Monthly Repos., vol. xx.; and Voltaire: Commentary on Exodus; Higgins' Anac., vol. i. p. 329; vol. ii. p. 17.) "That this divine name was well-known to the Heathen there can be no doubt." (Parkhurst: Hebrew Lex. in Anac., i. 327.) So also with the name El Shaddai. "The extremely common Egyptian expression Nutar Nutra exactly corresponds in sense to the Hebrew El Shaddai, the very title by which God tells Moses he was known to Abraham and Isaac and Jacob." (Prof. Renouf: Relig. of Anc't Egypt, p. 99.)

[48:6] Exodus iii. 1, 14.

[49:1] Exodus iii. 15-18.

[49:2] Exodus iii. 19-22. Here is a command from the Lord to deceive, and lie, and steal, which, according to the narrative, was carried out to the letter (Ex. xii. 35, 36); and yet we are told that this same Lord said: "Thou shalt not steal." (Ex. xx. 15.) Again he says: "That shalt not defraud thy neighbor, neither rob him." (Leviticus xix. 18.) Surely this is inconsistency.

[49:3] Exodus iv. 19, 20.

[49:4] Exodus iv. 10.

[49:5] Exodus iv. 16.

[49:6] Exodus v. 3.

[50:1] Exodus vii. 35-37. Bishop Colenso shows, in his Pentateuch Examined, how ridiculous this statement is.

[50:2] Exodus xiii. 20, 21.

[50:3] "The sea over which Moses stretches out his hand with the staff, and which he divides, so that the waters stand up on either side like walls while he passes through, must surely have been originally the Sea of Clouds. . . . A German story presents a perfectly similar feature. The conception of the cloud as sea, rock and wall, recurs very frequently in mythology." (Prof. Steinthal: The Legend of Samson, p. 429.)

[51:1] Exodus xiv. 5-13.

[51:2] Orpheus is said to have been the earliest poet of Greece, where he first introduced the rites of Bacchus, which he brought from Egypt. (See Roman Antiquities, p. 134.)

[51:3] The Hebrew fable writers not wishing to be outdone, have made the waters of the river Jordan to be divided to let Elijah and Elisha pass through (2 Kings ii. 8), and also the children of Israel. (Joshua iii. 15-17.)

[51:4] Moses, with his rod, drew water from the rock. (Exodus xvii. 6.)

[51:5] See Taylor's Diegesis, p. 191, and Higgins: Anacalypsis, vol. ii. p. 19.

[51:6] The Legend of Samson, p. 429.

[51:7] Dupuis: Origin of Religious Beliefs, p. 135.

[51:8] Vol. i. p. 122.

[52:1] Bell's Pantheon, vol. i. p. 122; and Higgins: Anacalypsis vol. ii. p. 19.

[52:2] Ibid. and Dupuis: Origin of Religious Belief, p. 174.

[52:3] Taylor's Diegesis, p. 190; Bell's Pantheon, vol. i. under "Bacchus;" and Higgins: Anacalypsis ii. 19.

[52:4] Exodus ii. 1-11.

[52:5] Taylor's Diegesis, p. 191; Bell's Pantheon, vol. i. under "Bacchus;" and Higgins: p. 19, vol. ii.

[52:6] Exodus ii. 1-11.

[52:7] Exodus xiii. 20, 21.

[52:8] See Prichard's Historical Records, p. 74; also Dunlap's Spirit Hist., p. 40; and Cory's Ancient Fragments, pp. 80, 81, for similar accounts.

[52:9] "All persons afflicted with leprosy were considered displeasing in the sight of the Sun-god, by the Egyptians." (Dunlap: Spirit. Hist. p. 40.)

[52:10] Prichard's Historical Records, p. 75.

[52:11] Ibid. p. 78.

[53:1] Tacitus: Hist. book v. ch. iii.

[53:2] Knight: Anc't Art and Mythology, p. 89, and Kenrick's Egypt, vol. i. p. 447. "The cleanliness of the Egyptian priests was extreme. They shaved their heads, and every three days shaved their whole bodies. They bathed two or three times a day, often in the night also. They wore garments of white linen, deeming it more cleanly than cloth made from the hair of animals. If they had occasion to wear a woolen cloth or mantle, they put it off before entering a temple; so scrupulous were they that nothing impure should come into the presence of the gods." (Prog. Relig. Ideas, i. 168.)

"Thinking it better to be clean than handsome, the (Egyptian) priests shave their whole body every third day, that neither lice nor any other impurity may be found upon them when engaged in the service of the gods." (Herodotus: book ii. ch. 37.)

[54:1] The Religion of Israel, p. 27.

[54:2] Dunlap: Spirit Hist. of Man, p. 266.

[54:3] Hebrew Mythology, p. 23.

[54:4] Researches in Ancient History, p. 146.

[55:1] The Religion of Israel, pp. 31, 32.

[55:2] Jewish Antiq. bk. ii. ch. xvi.

[55:3] Ibid. note.

"It was said that the waters of the Pamphylian Sea miraculously opened a passage for the army of Alexander the Great. Admiral Beaufort, however, tells us that, 'though there are no tides in this part of the Mediterranean, considerable depression of the sea is caused by long-continued north winds; and Alexander, taking advantage of such a moment, may have dashed on without impediment;' and we accept the explanation as a matter of course. But the waters of the Red Sea are said to have miraculously opened a passage for the children of Israel; and we insist on the literal truth of this story, and reject natural explanations as monstrous." (Matthew Arnold.)

[56:1] See Prichard's Egyptian Mytho. p. 60.

[56:2] See ch. xviii.

[56:3] Hist. Hindostan, vol. ii. p. 312.

[56:4] Analysis Relig. Belief, p. 552.

[56:5] See Hardy: Buddhist Legends, p. 140.

[56:6] In a cave discovered at Deir-el-Bahari (Aug., 1881), near Thebes, in Egypt, was found thirty-nine mummies of royal and priestly personages. Among these was King Ramses II., the third king of the Nineteenth Dynasty, and the veritable Pharaoh of the Jewish captivity. It is very strange that he should be here, among a number of other kings, if he had been lost in the Red Sea. The mummy is wrapped in rose-colored and yellow linen of a texture finer than the finest Indian muslin, upon which lotus flowers are strewn. It is in a perfect state of preservation. (See a Cairo [Aug. 8th] letter to the London Times.)

[57:1] Ancient Faiths, vol. ii. p. 58.

[57:2] The Religion of Israel, p. 41.

VII. RECEIVING THE TEN COMMANDMENTS

The receiving of the Ten Commandments by Moses, from the Lord, is recorded in the following manner:

"In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai, . . . and there Israel camped before the Mount. . . .

"And it came to pass on the third day that there were thunders and lightnings, and a thick cloud upon the Mount, and the voice of the tempest exceedingly loud, so that all the people that was in the camp trembled. . . .

"And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and the whole Mount quaked greatly. And when the voice of the tempest sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

"And the Lord came down upon the Mount, and called Moses up to the top of the Mount, and Moses went up."[58:1]

The Lord there communed with him, and "he gave unto Moses . . . . two tables of testimony, tables of stone, written with the finger of God."[58:2]

When Moses came down from off the Mount, he found the children of Israel dancing around a golden calf, which his brother Aaron had made, and, as his "anger waxed hot," he cast the tables of stone on the ground, and broke them.[58:3] Moses again saw the Lord on the Mount, however, and received two more tables of stone.[58:4] When he came down this time from off Mount Sinai, "the skin of his face did shine."[58:5]

These two tables of stone contained the Ten Commandments,[59:1] so it is said, which the Jews and Christians of the present day are supposed to take for their standard.

They are, in substance, as follows:

1--To have no other God but Jehovah. 2--To make no image for purpose of worship. 3--Not to take Jehovah's name in vain. 4--Not to work on the Sabbath-day. 5--To honor their parents. 6--Not to kill. 7--Not to commit adultery. 8--Not to steal. 9--Not to bear false witness against a neighbor. 10--Not to covet.[59:2]

We have already seen, in the last chapter, that Bacchus was called the "Law-giver," and that his laws were written on two tables of stone.[59:3] This feature in the Hebrew legend was evidently copied from that related of Bacchus, but, the idea of his (Moses) receiving the commandments from the Lord on a mountain was obviously taken from the Persian legend related of Zoroaster.

Prof. Max Müller says:

"What applies to the religion of Moses applies to that of Zoroaster. It is placed before us as a complete system from the first, revealed by Ahuramazda (Ormuzd), proclaimed by Zoroaster."[59:4]

The disciples of Zoroaster, in their profusion of legends of the master, relate that one day, as he prayed on a high mountain, in the midst of thunders and lightnings ("fire from heaven"), the Lord himself appeared before him, and delivered unto him the "Book of the Law." While the King of Persia and the people were assembled together, Zoroaster came down from the mountain unharmed, bringing with him the "Book of the Law," which had been revealed to him by Ormuzd. They call this book the Zend-Avesta, which signifies the Living Word.[59:5]

According to the religion of the Cretans, Minos, their law-giver, ascended a mountain (Mount Dicta) and there received from the Supreme Lord (Zeus) the sacred laws which he brought down with him.[60:1]

Almost all nations of antiquity have legends of their holy men ascending a mountain to ask counsel of the gods, such places being invested with peculiar sanctity, and deemed nearer to the deities than other portions of the earth.[60:2]

According to Egyptian belief, it is Thoth, the Deity itself, that speaks and reveals to his elect among men the will of God and the arcana of divine things. Portions of them are expressly stated to have been written by the very finger of Thoth himself; to have been the work and composition of the great god.[60:3]

Diodorus, the Grecian historian, says:

The idea promulgated by the ancient Egyptians that their laws were received direct from the Most High God, has been adopted with success by many other law-givers, who have thus insured respect for their institutions.[60:4]

The Supreme God of the ancient Mexicans was Tezcatlipoca. He occupied a position corresponding to the Jehovah of the Jews, the Brahma of India, the Zeus of the Greeks, and the Odin of the Scandinavians. His name is compounded of Tezcatepec, the name of a mountain (upon which he is said to have manifested himself to man) tlil, dark, and poca, smoke. The explanation of this designation is given in the Codex Vaticanus, as follows:

Tezcatlipoca was one of their most potent deities; they say he once appeared on the top of a mountain. They paid him great reverence and adoration, and addressed him, in their prayers, as "Lord, whose servant we are." No man ever saw his face, for he appeared only "as a shade." Indeed, the Mexican idea of the godhead was similar to that of the Jews. Like Jehovah, Tezcatlipoca dwelt in the "midst of thick darkness." When he descended upon the mount of Tezcatepec, darkness overshadowed the earth, while fire and water, in mingled streams, flowed from beneath his feet, from its summit.[61:1]

Thus, we see that other nations, beside the Hebrews, believed that their laws were actually received from God, that they had legends to that effect, and that a mountain figures conspicuously in the stories.

Professor Oort, speaking on this subject, says:

"No one who has any knowledge of antiquity will be surprised at this, for similar beliefs were very common. All peoples who had issued from a life of barbarism and acquired regular political institutions, more or less elaborate laws, and established worship, and maxims of morality, attributed all this--their birth as a nation, so to speak--to one or more great men, all of whom, without exception, were supposed to have received their knowledge from some deity.

"Whence did Zoroaster, the prophet of the Persians, derive his religion? According to the beliefs of his followers, and the doctrines of their sacred writings, it was from Ahuramazda, the God of light. Why did the Egyptians represent the god Thoth with a writing tablet and a pencil in his hand, and honor him especially as the god of the priests? Because he was 'the Lord of the divine Word,' the foundation of all wisdom, from whose inspiration the priests, who were the scholars, the lawyers, and the religious teachers of the people, derived all their wisdom. Was not Minos, the law-giver of the Cretans, the friend of Zeus, the highest of the gods? Nay, was he not even his son, and did he not ascend to the sacred cave on Mount Dicte to bring down the laws which his god had placed there for him? From whom did the Spartan law-giver, Lycurgus, himself say that he had obtained his laws? From no other than the god Apollo. The Roman legend, too, in honoring Numa Pompilius as the people's instructor, at the same time ascribed all his wisdom to his intercourse with the nymph Egeria. It was the same elsewhere; and to make one more example,--this from later times--Mohammed not only believed himself to have been called immediately by God to be the prophet of the Arabs, but declared that he had received every page of the Koran from the hand of the angel Gabriel."[61:2]

FOOTNOTES:

[58:1] Exodus xix.

[58:2] Exodus xxxi. 18.

[58:3] Exodus xxii. 19.

[58:4] Exodus xxxiv.

[58:5] Ibid.

It was a common belief among ancient Pagan nations that the gods appeared and conversed with men. As an illustration we may cite the following, related by Herodotus, the Grecian historian, who, in speaking of Egypt and the Egyptians, says: "There is a large city called Chemmis, situated in the Thebaic district, near Neapolis, in which is a quadrangular temple dedicated to (the god) Perseus, son of (the Virgin) Danae; palm-trees grow round it, and the portico is of stone, very spacious, and over it are placed two large stone statues. In this inclosure is a temple, and in it is placed a statue of Perseus. The Chemmitæ (or inhabitants of Chemmis), affirm that Perseus has frequently appeared to them on earth, and frequently within the temple." (Herodotus, bk. ii. ch. 91.)

[59:1] Buddha, the founder of Buddhism, had TEN commandments. 1. Not to kill. 2. Not to steal. 3. To be chaste. 4 Not to bear false witness. 5. Not to lie. 6. Not to swear. 7. To avoid impure words. 8. To be disinterested. 9. Not to avenge one's-self. 10. Not to be superstitious. (See Huc's Travels, p. 328, vol. i.)

[59:2] Exodus xx. Dr. Oort says: "The original ten commandments probably ran as follows: I Yahwah am your God. Worship no other gods beside me. Make no image of a god. Commit no perjury. Remember to keep holy the Sabbath day. Honor your father and your mother. Commit no murder. Break not the marriage vow. Steal not. Bear no false witness. Covet not." (Bible for Learners, vol. i. p. 18.)

[59:3] Bell's Pantheon, vol. i. p. 122. Higgins, vol. ii. p. 19. Cox: Aryan Mytho. vol. ii. p. 295.

[59:4] Müller: Origin of Religion, p. 130.

[59:5] See Prog. Relig. Ideas, vol. i. pp. 257, 258. This book, the Zend-Avesta, is similar, in many respects, to the Vedas of the Hindoos. This has led many to believe that Zoroaster was a Brahman; among these are Rawlinson (See Inman's Ancient Faiths, vol. ii. p. 831) and Thomas Maurice. (See Indian Antiquities, vol. ii. p. 219.)

The Persians themselves had a tradition that he came from some country to the East of them. That he was a foreigner is indicated by a passage in the Zend-Avesta which represents Ormuzd as saying to him: "Thou, O Zoroaster, by the promulgation of my law, shalt restore to me my former glory, which was pure light. Up! haste thee to the land of Iran, which thirsteth after the law, and say, thus said Ormuzd, &c." (See Prog. Relig. Ideas, vol. i. p. 263.)

[60:1] The Bible for Learners, vol. i. p. 301.

[60:2] "The deities of the Hindoo Pantheon dwell on the sacred Mount Meru; the gods of Persia ruled from Albordj; the Greek Jove thundered from Olympus, and the Scandinavian gods made Asgard awful with their presence. . . . Profane history is full of examples attesting the attachment to high places for purpose of sacrifice." (Squire: Serpent Symbols, p. 78.)

"The offerings of the Chinese to the deities were generally on the summits of high mountains, as they seemed to them to be nearer heaven, to the majesty of which they were to be offered." (Christmas's Mytho. p. 250, in Ibid.) "In the infancy of civilization, high places were chosen by the people to offer sacrifices to the gods. The first altars, the first temples, were erected on mountains." (Humboldt: American Researches.) The Himalayas are the "Heavenly mountains." In Sanscrit Himala, corresponding to the M. Gothic, Himins; Alem., Himil; Ger., Swed., and Dan., Himmel; Old Norse, Himin; Dutch, Hemel; Ang.-Sax., Heofon; Eng., Heaven. (See Mallet's Northern Antiquities, p. 42.)

[60:3] Bunsen's Egypt, quoted in Isis Unveiled, vol. ii. p. 367. Mrs. Child says: "The laws of Egypt were handed down from the earliest times, and regarded with the utmost veneration as a portion of religion. Their first legislator represented them as dictated by the gods themselves and framed expressly for the benefit of mankind by their secretary Thoth." (Prog. Relig. Ideas, vol. i. p. 173.)

[60:4] Quoted in Ibid.

[61:1] See Squire's Serpent Symbol, p. 175.

[61:2] Bible for Learners, vol. i. p. 301.