Having passed through the two accounts of the creation contained in the anonymous book I am examining, I shall strive to ascertain the source from whence some of the doctrines and traditions contained in this book were derived. Aware of the magnitude of my task, I will now only deal with authorities to whom no exception should be taken by the religious reader. One is the pious and erudite Sir William Jones, the other the Reverend Thomas Maurice. Of the claims of the first to our attention I will say nothing, for every man ought to be more or less acquainted with the character of the great linguist; of the second I can only say that I find his work issued under the countenance of the heads of the Church, and supported by some of the first men of his day.

When, at the present day, you point out to a Christian the striking coincidence in many points between the Bible and the Hindoo and other sacred writings, he will tell you that the latter have been stolen from the former. Is this the fact? I think not. Maurice, in his preface to his 'Indian Antiquities,' says, 'The stupendous system of the Brahmin Chronology, extending back through millions of years; the obstinate denial of a general deluge by those Brahmins; the perplexing doctrine of a trinity in the divine nature constantly recurring in the operations of Brahma, Vishnu, and Seeva, a doctrine not to be traced to any immediate connexion with the Jewish nation; these were among the delicate topics which neither the clerical nor historical functions in which I had engaged would allow of being passed over in silence. As I advanced in my inquiries, I found that the primeval histories of all the ancient empires of the earth amount to little more than the romantic dreams of astronomical mythology.'

Weigh well this last sentence, read your Bibles attentively, and ask yourselves in what particular feature is Genesis superior to the Shastra or Bhagavat.

The following is from the Manava Sastra, the words of Menu, Son of Brahma, as quoted in vol. i of the 'Asiatic Researches,' page 244: —

'"This world (says he) was all darkness, undiscernible, undistinguishable, altogether as in profound sleep; till the self-existent invisible God, making it manifest with five elements and other glorious forms, perfectly expelled the gloom. He, desiring to raise up various creatures by an emanation from his own glory, first created the waters, and impressed them with a power of motion: by that power was produced a golden egg, blazing like a thousand suns, in which was born Brahma, self-existing, the great parent of all rational beings. The waters are called nárà, since they are the offspring of Nara or Iswara; and thence was Náryána named, because his first ayana, or moving, was on them.

'"That which is, the invisible cause, eternal, self-existing, but un-perceived, becoming masculine from neuter, is celebrated among all creatures by the name of Brahmá. That God, having dwelled in the egg through revolving years, Himself meditating on himself, divided it into two equal parts; and from those halves formed the heavens and the earth, placing in the midst the subtle ether, the eight points of the world, and the permanent receptacle of waters."'

Sir William Jones admits that the Vedas are 'very ancient, and far older than any other Sanscrit works,' but assigns to the Manava Sastra, and the Bhagavat a later date than 'the Scriptures of Moses,' on the ground that 'the nakedness of the Hebrew dialect, metre, and style must convince every man of their superior antiquity.' On the same page Sir W. Jones, however, states that the Brahmans affirm that the Vedas, the Manava Sástra, and the Bhagavat, were all written in the first age of the world. Is it honest to reject the testimony of the Priests of Brahma while we are content to place our reason in the hands of the Priests of our own Church?

My reasons for not believing the Manava Sastra and Bhagavat were stolen from the Jews are as follows: first, the Bhagavat, admitted to be much more ancient than our alleged Christian era, contains the history of Chrishna, which is, in very many particulars, identical with that of Christ, and as it is absolutely impossible that the Hindoos could have stolen the history of Christ one thousand years prior to his existence, I am inclined to conceive it more probable that in our Bible we have throughout appropriated from the Hindoos; second, I deny that it has ever been shown that the Jewish nation is nearly so ancient as the Hindoo, and I am, therefore, puzzled in attempting to charge the more ancient nation with stealing the traditions of the modern one. It would be nearly as reasonable if a Frenchman were to charge the English with stealing the history of William the Conqueror from the Americans.

Sir William Jones further says, 'I am persuaded that a connexion subsisted between the old idolatrous nations of Egypt, India, Greece, and Italy, long before they emigrated to their several settlements, and consequently before the birth of Moses;' and what do we find? Why this, that the religions of Egypt, India, Greece, and Italy, have a wonderful similarity to one another, and yet we are told that the religion of the Jewish nation (which contains something common to them all) was not stolen from them, but they, the ancient religions, were stolen from the more modern nation. It would be as probable were I to tell you that the Royal Society in London was founded and originated in consequence of something which fell last year from the lips of Louis Napoleon.

The third chapter of Genesis contains, according to its heading, an account of man's 'most shameful fall.' It will be in vain to attempt to treat the contents of this chapter as a relation of actual occurrences. The following is a summary: a serpent, walking erect on its tail instead of crawling on its belly, tempts Eve to eat the forbidden fruit, urging that Adam has been deceived by God; the woman (not at all surprised at being addressed by one 'in such a questionable shape') saw that the tree was good for food (how she saw this does not appear) and ate and gave to her husband. Upon eating, their eyes are opened, and they are ashamed of their nakedness, and sew fig leaves together to make breeches. This sewing was before the invention of needles. The species of this fruit has formed the subject of much conjecture; one kind only has since been known to confer on man and woman a knowledge of their nakedness after mutually partaking thereof, and it has therefore been suggested that this chapter is an allegorical representation of the union of the sexes. After eating, Adam and Eve hear the 'voice of the Lord God walking,' and they hide themselves. It is not easy to understand how either God or his voice could walk in the garden, nor why he should walk in the cool of the day, as we cannot suppose heat to affect him. The reason Adam gives for hiding himself is not a correct one; he was not naked unless his fig-leaf garment had fallen to pieces. God having ascertained that Adam had disobeyed his command, cursed the serpent and commanded it to eat dust and go upon its belly all the days of its life; God also cursed the ground. It does not appear, however, that he carried out the threat contained in chap, ii, v. 17; in fact, the serpent appears to have been more correct in saying to Adam and Eve, 'Ye shall not surely die.' Some divines would have us believe that by the sin of Adam death was introduced into the world, and the Rev. Dr. John Pye Smith tells us, 'It is probable, had not man fallen, that, after a continuance in the earthly state for a period of probation, each individual would have been translated to a higher condition of existence.' Unfortunately, this hypothesis will not bear investigation. Professor Newman says, in relation to this subject, 'A fresh strain fell on the Scriptural infallibility, in contemplating the origin of death. Geologists assured us that death went on in the animal creation many ages before the existence of man. The rocks formed of the shells of animals testify that death is a phenomenon thousands and thousands of years old; to refer the death of animals to the sin of Adam and Eve is evidently impossible. Yet, if not, the analogies of the human to the brute form make it scarcely credible that man's body can ever have been intended for immortality. Nay, when we consider the conditions of birth and growth to which it is subject, the wear and tear essential to life, the new generations intended to succeed and supplant the old – so soon as the question is proposed as one of physiology, the reply is inevitable that death is no accident, introduced by the perverse will of our first parents, nor any way connected with man's sinfulness, but is purely a result of the conditions of animal life. On the contrary, St. Paul rests most important conclusions on the fact, that one man, Adam, by personal death, brought death upon all his posterity. If this was a fundamental error, religious doctrine also is shaken.'

Verse 20. 'And Adam called his wife's name Eve, because she was the mother of all living.' This can hardly be the reason, as Eve was not the mother of anybody at that time. The word [ – ] (Adam) means red or ruby, and [ – ] (Eve) to show, discover, or declare.

Verse 21. I suppose the most enthusiastic advocate for the literal reading of the Bible would hardly wish us to picture God as a tailor. One of the Jewish Rabbis asserts that God clothed Adam and Eve with the skin of the serpent who had tempted them.

Verse 22. (And the Lord God said, Behold the man is become as one of us.' One of whom? To whom are these words addressed? It is evident that the writer of this book believed in a plurality of Gods, and had not any very elevated ideas in relation to those Gods, for, in the very same verse, he makes God express fear lest Adam should take or the tree of life, and eat and live for ever. Does it mean that man's soul was not then immortal? it cannot mean that man's body could become immortal. If man's soul was not then capable of living for ever, when did its nature become changed? Verse 24. 'Cherubim!' This word is ridiculous; cherubim is the plural of cherub; the is merely a specimen of Bible orthography. In Walker's Pronouncing Dictionary I find the following severe remark on the word 'Cherubim:' – Those who understand no language but their own are apt to commit an unpardonable fault with critics, by mistaking this word for a singular, and writing the plural "Cherubims."' It is evident, therefore, that if God inspired the Bible, he did not inspire the grammar. But what is a cherub? the word [ – ] (kereb) is of very doubtful meaning, and seems to have been used to express an inferior kind of deity. In the seventh edition of Parkhurst's Hebrew Lexicon, the correspondence between the description of the cherubim in Ezekiel and the inferior deities in other mythologies is fully and ably pointed out under this head. Were it not for the length of Parkhurst's article, I would quote the whole, it constituting an elaborate essay in which the astronomical origin of every religious system is clearly proved. An interesting astronomical explanation of the allegory or the fall is given in pp. 294-5 of 'Volney's Ruins.' Some of the cherubic figures are a compound of ox, eagle, lion, and man. Are we to imagine several of these with a flaming sword, guarding the way to the tree of life?

Having read the third chapter carefully, we are irresistibly driven to the conclusion that Adam's primitive nature was extremely frail, for he fell with the first temptation, and no greater evidence of frailty can be given; yet Adam is the choice work of God, made in his own image.

Chapter iv contains the history of Cain and Abel, which presents several remarkable features for our consideration. Cain and Abel both make sacrifices to the Lord. Why they should so sacrifice does not appear; they do not seem to have followed the example of Adam, as we cannot find any history of his sacrificing to the Lord at all. By verses 4 and 5 we find that the Lord had respect unto Abel and his offering, but unto Cain and his offerings he had not respect. Why is this? Cain's offerings consist of flowers and fruits, sending up sweet fragrance to heaven; Abel's offerings are the bleeding carcasses of slaughtered lambs; yet God, 'with whom there is no respect of persons' (2 Chronicles, chap, xix, v. 7 – Romans, chap, ii, v. 11), respects Abel more than Cain. How was this respect shown? God, by showing favour to Abel without assigning the least reason for the

Preference, created animosity between the two brothers. God must have foreknown that this religious strife would end in bloodshed. Religious strife always has led to war, and it is only because people are growing larger than their creeds that they now do not fight quite so recklessly about them.

Verse 7. It is somewhat perplexing to find that, although God is displeased with Cain, yet he tells him he shall rule over his brother Abel.

Verse 13. This verse is translated in a very different manner to the Douay. In our version Cain complains of the severity of his punishment; in the other, Cain says that his sin is too great for pardon. Which is right? Verse 14. What does Cain mean when he says 'Every one that findeth me shall slay me.' 'Every one 'can only be used when there is a likelihood of meeting with many persons, yet Cain must have been well aware that no persons were then in existence beside his father and mother.

Verse 16. How is it possible that Cain could go out of the presence of the Lord? (vide Psalm cxxxix, v. 7 to 12).

Verse 17. Who was Cain's wife? According to Genesis, there was only his mother, Eve, living. 'And he builded a city.' It must have been rather a remarkable city, built by one man, and inhabited by one man, his wife, and one child.

Verse 18. Who was Enoch's wife? Perhaps these were what the Mormonites call 'Spiritual Wives.'

Chapter v, v. 1. 'This is the book of the generations of Adam.* Books were not known at the date alleged for the existence of Moses.

Verses 1 and 2 contradict the previous chapters.

The fifth chapter appears to fit on after verse 3 of the second chapter; and it is rather curious that in the list of Adam's children, Cain and Abel are not mentioned. Neither are Cain's descendants in any way referred to. Cain not only went out of the presence of the Lord, but both he and his wife and family seem entirely to have gone out of sight of everybody.

Verse 24. 'And Enoch walked with God, and he was not.' The Breeches Bible, in a marginal note, says that 'to inquire what became of Enoch is mere curiosity.'

Verse 27. Methusalem must have just died in time to save himself from drowning.

Chapter vi, v. 2. 'The Sons of God.' Who are the Sons of God?; How could God have Sons? Is not Jesus said to be the only Son of God? Voltaire says of this verse, 'No nation has ever existed, unless perhaps we may except China, in which some God is not described as having had offspring upon women. These corporeal Gods frequently descended to visit their dominions upon earth; they saw the daughters of our race, and attached themselves to those who were most interesting and beautiful; the issue of this connexion between Gods and mortals must, of course, have been superior to other men, thus giants were produced.' But there is a further objection to our authorised version; the original is not 'Sons of God,' but [ – ] (Beni Alehim, Sons of the Gods). In the mythologies of Greece, Italy, and India, we find the same idea of Gods having intercourse with women; and it is also remarkable that, although in many cases the woman bears a child, yet all true believers devoutly contend for her virginity. Verse 3 seems out of place, it should come in after 5 or 6; but in any place it is not correct. One hundred and twenty years is neither the average nor the limit of man's life. What does God mean when he says 'My Spirit shall not always strive with man?' What was the striving about? Does the verse mean that God's spirit strove in vain? What does 'that he also is flesh' mean? Does it mean that the Lord's spirit and man are both flesh? Verses 5 and 6. God made mankind and the circumstances which surrounded them, and must have foreknown what would have been the effect produced upon man; why not have made better circumstances? Shall we presume either that God had not the power to have created things differently, or that he is careless of man's welfare? In what manner did God make known his repentance? In Numbers, chap, xxiii, v. 19, we are led to believe that God never repents. Why should God destroy the beasts, creeping things, and fowls? they surely could not have been parties to man's wickedness. Why should God repent that he made 'the beasts, the creeping things, and the fowls of the air?' What does the phrase mean in relation to God, 'it grieved him at his heart?' The expressions 'repent,' 'grieve,' etc., could scarcely have been used if the book had been a revelation from a God who intended to convey to us an idea of his omnipotence and immutability. The following quotation is from Robert Taylor: —

'What blasphemy! thus to represent the Creator of the world. Omnipotence repenting that he had made man, sitting upon a stone, and crying like a child, wringing his hands, tearing nis hair, calling himself all the fools and idiots he could think of, stamping his foot, cursing, swearing, and vowing vengeance, that he would not leave a dog nor a rat alive. We should yet have but a faint idea of the' exceeding sinfulness of sin, and how poor and impotent language of any kind must be, to convey to us the emotions of that infinite wisdom and inconceivable benevolence which repented that he had made man, and grieved that man was no better than he had made him.

'There can be no doubt at all that such language as this, when used in relation to the Supreme Being, is used only in gracious condescension to our ignorance, and in accommodation to the dulness and stupidity of our powers of conception, which require to be stimulated ana excited by strong and impassioned figures of speech, ere they can be led to form an idea at all on sacred subjects.'