It has been customary to class history into three divisions, distinguished by the names of Sacred, Profane, and Ecclesiastical. By the first is meant the Bible; by the second, the history of nations, of men and things; and by the third, the history of the church and its priesthood.
Nothing is more easy than to give names, and, therefore, mere names signify nothing unless they lead to the discovery of some cause for which that name was given. For example, Sunday is the name given to the first day of the week, in the English language, and it is the same in the Latin, that is, it has the same meaning, (Dies solis,) and also in the German, and in several other languages.
Why then was this name given to that day? Because it was the day dedicated by the ancient world to the luminary which in the English we call the Sun, and therefore the day Sun-day, or the day of the Sun; as in the like manner we call the second day Monday, the day dedicated to the Moon.
Here the name Sunday leads to the cause of its being called so, and we have visible evidence of the fact, because we behold the Sun from whence the name comes; but this is not the case when we distinguish one part of history from another by the name of Sacred.
All histories have been written by men. We have no evidence, nor any cause to believe, that any have been written by God. That part of the Bible called the Old Testament, is the history of the Jewish nation, from the time of Abraham, which begins in Genesis xi., to the downfall of that nation by Nebuchadnezzar, and is no more entitled to be called sacred than any other history. It is altogether the contrivance of priestcraft that has given it that name. So far from its being sacred, it has not the appearance of being true in many of the things it relates.
It must be better authority than a book which any impostor might make, as Mahomet made the Koran, to make a thoughtful man believe that the sun and moon stood still, or that Moses and Aaron turned the Nile, which is larger than the Delaware, into blood; and that the Egyptian magicians did the same. These things have too much the appearance of romance to be believed for fact.
It would be of use to inquire, and ascertain the time, when that part of the Bible called the Old Testament first appeared. From all that can be collected there was no such book till after the Jews returned from captivity in Babylon, and that is the work of the Pharisees of the Second Temple. How they came to make 2 Kings xix. and Isaiah xxxvii word for word alike, can only be accounted for by their having no plan to go by, and not knowing what they were about.
But besides these things there is great reason to believe we have been imposed upon with respect to the antiquity of the Bible, and especially with respect to the books ascribed to Moses. Herodotus, who is called the father of history, and is the most ancient historian whose works have reached to our time, and who travelled into Egypt, conversed with the priests, historians, astronomers, and learned men of that country, for the purpose of obtaining all the information of it he could, and who gives an account of the ancient state of it, makes no mention of such a man as Moses, though the Bible makes him to have been the greatest hero there, nor of any one circumstance mentioned in the Book of Exodus respecting Egypt, such as turning the rivers into blood, the dust into lice, the death of the first born throughout all the land of Egypt, the passage of the Red Sea, the drowning of Pharaoh and all his host, things which could not have been a secret in Egypt, and must have been generally known, had they been facts; and, therefore, as no such things were known in Egypt, nor any such man as Moses, at the time Herodotus was there, which is about 2,200 years ago, it shows that the account of these things in the books ascribed to Moses is a made story of later times, that is, after the return of the Jews from the Babylonian captivity, and that Moses is not the author of the books ascribed to him.
With respect to the cosmogony, or account of the Creation, in Genesis i., of the Garden of Eden in chapter ii., and of what is called the Fall of Man in chapter iii., there is something concerning them we are not historically acquainted with. In none of the books of the Bible, after Genesis, are any of these things mentioned, or even alluded to.
How is this to be accounted for? The obvious inference is, that either they were not known, or not believed to be facts, by the writers of the other books of the Bible, and that Moses is not the author of the chapters where these accounts are given.
The next question on the case is, how did the Jews come by these notions, and at what time were they written? To answer this question we must first consider what the state of the world was at the time the Jews began to be a people, for the Jews are but a modern race compared with the antiquity of other nations.
At the time there were, even by their own account, but thirteen Jews or Israelites in the world, Jacob and his twelve sons, and four of these were bastards, the nations of Egypt, Chaldea, Persia, and India, were great and populous, abounding in learning and science, particularly in the knowledge of astronomy, of which the Jews were always ignorant.
The chronological tables mention that eclipses were observed at Babylon above two thousand years before the Christian era, which was before there was a single Jew or Israelite in the world.
All those ancient nations had their cosmogonies, that is, their accounts how the creation was made, long before there was such people as Jews or Israelites. An account of these cosmogonies of India and Persia is given by Henry Lord, Chaplain to the East India Company at Surat, and published in London in 1630. The writer of this has seen a copy of the edition of 1630, and made extracts from it. The work, which is now scarce, was dedicated by Lord to the Archbishop of Canterbury.
We know that the Jews were carried captive into Babylon by Nebuchadnezzar, and remained in captivity several years, when they were liberated by Cyrus, King of Persia. During their captivity they would have had an opportunity of acquiring some knowledge of the cosmogony of the Persians, or at least of getting some ideas how to fabricate one to put at the head of their own history after their return from captivity. This will account for the cause, for some cause there must have been, that no mention nor reference is made to the cosmogony in Genesis in any of the books of the Bible supposed to have been written before the captivity, nor is the name of Adam to be found in any of those books.
The books of Chronicles were written after the return of the Jews from captivity, for the third chapter of the first book gives a list of all the Jewish kings from David to Zedekiah, who was carried captive into Babylon, and to four generations beyond the time of Zedekiah. In Chron. i. I, the name of Adam is mentioned, but not in any book in the Bible written before that time, nor could it be, for Adam and Eve are names taken from the cosmogony of the Persians.
Henry Lord, in his book, written from Surat and dedicated, as I have already said, to the Archbishop of Canterbury, says that in the Persian cosmogony the name of the first man was Adamoh, and of the woman Hevah. From hence comes the Adam and Eve of the book of Genesis. In the cosmogony of India, of which I shall speak in a future number, the name of the first man was Pourous, and of the woman Parcoutee. We want a knowledge of the Sanskrit language of India to understand the meaning of the names, and I mention it in this place, only to show that it is from the cosmogony of Persia, rather than that of India, that the cosmogony in Genesis has been fabricated by the Jews, who returned from captivity by the liberality of Cyrus, king of Persia.
There is, however, reason to conclude, on the authority of Sir William Jones, who resided several years in India, that these names were very expressive in the language to which they belonged, for in speaking of this language, he says, (see the Asiatic Researches), "The Sanskrit language, whatever be its antiquity, is of wonderful structure; it is more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either."
These hints, which are intended to be continued, will serve to show that a society for inquiring into the ancient state of the world, and the state of ancient history, so far as history is connected with systems of religion, ancient and modern, may become a useful and instructive institution.
There is good reason to believe we have been in great error with respect to the antiquity of the Bible, as well as imposed upon by its contents. Truth ought to be the object of every man; for without truth there can be no real happiness to a thoughtful mind, or any assurance of happiness hereafter. It is the duty of man to obtain all the knowledge he can, and then make the best use of it.
 In an English edition of the Bible, in 1583, the first woman is called Hevah.