of the ancient Scriptures: and, if they perused this volume, it is equally incredible that they should not avail themselves of it. This will account, not only for the opinion which prevailed among the Romans that the child foretold by the Sibyl was about to appear at the very time when our Lord did appear, but likewise for that strong tincture of oriental poetry with which the Pollio is so manifestly imbued and in which it bears so close a resemblance to some of the prophecies of Isaiah. Nor yet can I think it at all unlikely, that Virgil himself had perused the poetical parts of the Jewish Scriptures. For this, it was no way necessary, that he should be at the trouble of learning Hebrew from Herod or some one of his attendants during the visit of that prince at Rome (an objection, which has been too hastily urged against the supposition): he had it in his power to read whatever portion he might think fit of a very ancient and curious book, ready translated to his hand into a language which was quite as fashionable at that period as French is at present. The matter therefore is a question, not of possibility but of probability: and, on the whole, I am inclined to think it probable, that Virgil had read the Greek translation of Isaiah. This great poet was peculiarly addicted to mythological studies, and he industriously takes every opportunity of enriching his writings with perpetual allusions to them. Macrobius accordingly celebrates his extraordinary learning in such points, and adduces more than one instance of it. A man of this turn, we may be

See Macrob. Saturn. lib. iii. c. 1-12.

sure, would not neglect any opportunity of increasing his store: and, provided only he had the means, he would examine what he would deem the mythology of the Jews with as much curiosity as Europeans are wont to examine the mythology of the Hindoos. Now, even supposing the Septuagint to have been previously unknown at Rome, I see nothing very improbable in conjecturing, that Herod might have brought with him a copy of it, and that thus it might have become known to Virgil. This at least is certain, that, at a somewhat later period, those parts of the sacred volume, which might resemble the prophecies of the Sibyl, were not unknown to the Romans: for Tacitus both expressly asserts, that the appearance of some extraordinary character was expected previous to the destruction of Jerusalem by Titus; and declares, that such an expectation originated (whence, in every instance, I believe it must have originated, either mediately or immediately) from the predictions of the Hebrew bards. Many were persuaded, says he, that the era was now arrived, which had been foretold in the ancient books of the priests, when the East should prevail, and when they who came out of Judea should obtain the sovereignty.'

(6.) Perhaps it may be said, that this view of the subject would render it doubtful, whether any prophecy of a divine child was contained in the genuine Sibylline oracles; because the prediction, which was adduced by the friend of Cesar, and of

'Tacit. Hist. lib. v. § 13.

which Cicero denied not the existence, might have been brought out of Asia or Egypt for the first time by the deputies who were sent by the Senate into those countries about a century before the Christian era.

I readily allow, that the matter is in some measure doubtful: but yet I am not unwilling to believe, that the genuine oracles did contain some prophecy, more or less distinct, of a divine child; which, with Bp. Horsley, I conceive to have been a fragment of ancient patriarchal lore. My reason is this: When the deputies brought back to Rome the collection which they had made, those Romans, who were best acquainted with the contents of the destroyed oracles, were employed to examine it; in order that what was deemed authentic might be retained, while what was judged spurious might be rejected. Such a scrutiny then being instituted, if the prophecy respecting a divine child had now appeared for the first time in the verses collected by the deputies, and if the examiners had recollected no similar prophecy in the destroyed oracles, they would of course have thrown it out as altogether spurious. But they certainly admitted it; because it existed, as an allowed genuine oracle, in the days of Cicero and Cesar. The presumption therefore is, that some similar prophecy actually occurred in the destroyed copy. What they seem to have added, in short, was the specification of a particular time when the child should appear: and this must have been ultimately

derived from Daniel's prophecy of the seventy weeks.'

V. When the innocence of our first parents was forfeited, the evil propensities of a corrupt nature soon began to display themselves. A careless neglect of the divine ordinances on the part of one of the sons of Adam, and a devout observance of them by the other, procured for Abel a mark of God's favour which was denied to Cain. Jealousy and envy immediately occupied the soul of the rejected sacrificer: hatred and malice followed close behind: and murder, even the murder of a brother, was the result of these baneful and diabolical passions.

1. The history of this event has been preserved with singular accuracy by the Hindoos.

We are told in one legend, that the first man Menu-Swayambhuva or Menu-Adima had three daughters and two sons, who were particularly distinguished. In what manner they were distinguished, it does not inform us, except that the deity descended from heaven to be present at a sacrifice which they offered up.3

But the deficiency is amply supplied by other legends. From them we learn, that Brahma, becoming incarnate, produced the first woman Satarupa or Iva out of one half of his body, and the first man Swayambhuva or Adima out of the

1

* See Bp. Horsley's Dissert. on the proph. of the Messiah dispersed among the heathen.

2 See below. book ii. sect. iii. c. 2. § 1. 2.

3 Asiat. Res. vol. ii. p. 116.

other half. This pair had three sons; Dacsha, Cardama, and Ruchi. Cardama slew his brother Dacsha with a club, as he was performing a sacrifice but Dacsha had previously reviled his antagonist, wishing that he might always remain a vagabond on the face of the earth.'

2. A somewhat similar story was not unknown to the ancient Atlantians.

They supposed Uranus to have been their earliest sovereign; and they described him, as collecting men together into one society, as giving them laws, and as teaching them the arts of gardening and agriculture. He was the parent of Hyperion and likewise of various other children. Hyperion was a highly pious prince, and espoused his sister Pandora: but his brethren, moved with envy, murdered him and usurped the dominions which he had inherited from his father."

Uranus is here exhibited as the first of men with all the characteristics of Adam. But, if Uranus be Adam; then Hyperion, agreeably to the circumstantial part of his history, must necessarily be Abel.

3. Perhaps we may trace some vestiges of the same fratricide in a legend of the Greeks respecting the three Corybantes.

These were supposed to be brethren; and one of them was thought to have been murdered by the two others. After his death, he was venerated,

'Asiat. Res. vol. vi. p. p. 472–477. vol. viii. p. 254. vol. v. p. 247.