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