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Why did Tai-wang plunge us into so many miseries? Our misery has lasted these many ages. The world is lost; vice overflows all, as a mortal poison-we possessed happy fruitful fields; a woman robbed us of them! All was subject to us; a woman threw us into slavery ;-she hates innocence, and loves vice:-the wise husband raised up a bulwark of walls; the woman, by an ambitious desire of knowledge, demolished them. Our misery did not come from Heaven, but from a woman: she lost human kind ;-she erred first, and then sinned."

In the book Y- King, we have this account of the fall: "The rebellious and perverse dragon suffers by his pride. His ambition blinded him; he would mount up to heaven, but he was thrown down upon earth. At first his abode was in the high places, but he forgot himself; he hurt himself, aud lost eternal life."

The book Chu-King informs us, "That it is evident, by the ancient tradition of our fathers, T-Chi-y-cou, or The Beautiful, became deformed. This son of Heaven was the first author of all revolt; but his rebellion extended at length to all nations, and deluged the world with crimes,"

Chan-Kai-King says: "That Hoangti, or the Sovereign Lord, ordered a celestial spirit to

precipitate T-Chi-y-cou into the black valley of misery."

And Lopi adds, "That T-Chi-y-cou having hatched rebellion, went out from the river of the Lamb."

And Koueil-sang says, "That he is the great impostor or inventor of all evil. He has the face of a man, the body of a serpent, and is all deceit and lies."

And by the most modern discoveries, made in later times in the East Indies by Sir William Jones, in his Asiatic Researches, it clearly appears that the Hindoos have the tradition of the flood in the time of Noah. They also assert that the evil being, Ahriman, got upon the earth in the form of a serpent, and seduced the first human pair from their allegiance to Ormusd, by persuading them that he himself was the author of all that existed. The man and woman both believing him became criminal; and thus sin will perpetuate itself till the resurrection..

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And Mr. Hallied, who is so justly celebrated for his discoveries in Indian antiquities, has published a commentary on the Veedas, from an old Persian author; wherein it is asserted that "the Aswammedha-Yug, or the worship by the sacrifice of a horse, does not merely consist in bringing a horse and sacrificing him; but the

rite is also to be taken in a mystic signification: the horse so to be sacrificed is in the place of the sacrificer, and bears his sins into the wilderness, where he is turned adrift, and becomes the expiatory victim of those sins." I need not attempt to show the similitude between this and the scape-goat of Moses, or to prove that it must have been derived from the same source-divine revelation.

Does not all this clearly show that the Chinese and East Indians must have had among them the tradition of those great events related with so much precision by Moses, and that they considered them as of divine original?

If we look to the Greeks and Romans, we find their whole mythology founded on like traditions; and whoever carefully and attentively considers the principles that gave rise to their allegorical fables, which in time became the objects of all their religious worship, will plainly see that they must have taken their rise either from the revelations made to Moses, or the traditions handed down from Abraham, or per haps from Noah, and carried into all countries at the dispersion of Babel.

This the learned and pious Justin Marter, in his Second Apology to the Emperor Antoninus Pius and the Senate of Rome, well observes.

He asserts, "that all the fables made of, and all the wonders attributed to, Mercury, Bacchus, Hercules, Perseus, Esculapius, and Bellerophon, were only disguises of some ancient traditions concerning the Messiah."

As to Virgil, it is plain that he seems to have had even more than bare tradition; he must have had an intimate knowledge of the predictions contained in the Old Testament relative to the second coming of Christ, as well as his first, with the belief and expectation of the Jews founded thereon. Hearken to the extraordinary language of this heathen poet, written just before the advent of the Saviour, and say what else could have given rise to such noble and divine imagery? The last age sung by the Cumæan Sybil is come; the great revolution is at hand. Justice is about to return upon earth; and the happy reign of Saturn to be restored. A divine child is to descend from heaven. When he is born, the iron age will cease, and the golden age will be renewed over all the earth. He will partake of the divine life. See the heroes associated with the gods; and they shall see him governing the world in peace by his father's virtue. Then the earth shall produce all things of its own accord; all wars shall cease, and all things be restored to their primi

tive felicity. Beloved offspring of the gods! Great son of Jupiter! see how the earth, the seas, the heavens, and the whole universe, rejoice at thy coming!"

The testimony of the Magi, who had inquired where the King of the Jews was to be born, and, having seen his star in the east, came to worship him, adds great confirmation to the suggestion that they must have had the knowledge of, and believed in, the Mosaic account of the coming Saviour.

Many more great inen, both Jews and heathens, have added their testimony to the authenticity of the books of Moses, with the other sacred and divine Scriptures: among whom we may add the name of Ptolemy Philadelphus, who was a heathen prince of great learning, and a remarkable encourager of the liberal sciences; whose library at Alexandria amounted to four hundred thousand volumes.

Cyrus and Darius desired the prayers and the sacrifices of the Jews in behalf of themselves and their kingdoms. Alexander the Great, Augustus, Tiberius, and Vitellius, sent victims to be sacrificed at the temple of Jerusalem; as we learn from Josephus and Philo.

We may also mention Longinus, a most competent judge of human writings, together with

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