physics, their morals, and their policy, than to their history. Read the treatise of the famous Bacon _de sapientia veterum_, who, by pursuing this idea, has been very happy in his explanation of not a few of those fables. L. Thus we perceive, this is a matter capable of affording innumerable conjectures; but not a basis, solid enough to build any general system upon; which is the point we have chiefly endeavoured to demonstrate in this discourse; and particularly, with respect to the union or connexion of fable with history; and more especially with sacred history; which differs as much, and is as widely distant from the errors of paganism, as the greatest truth is from the greatest lie. THE ORIGIN OF FABLE IN HISTORY. In a Letter from FEYJOE, to a Correspondent, in Answer to one censuring the foregoing Discourse. DEAR SIR, I. My esteem for your person, induces me to respect your letter; but if I was not restrained by the first of these considerations, I don’t know how I might be disposed to treat the epistle; because the charge you alledge against me in it, is destitute of all foundation. You first of all point-blank accuse me, with having in my essay on the _Divorce of History from Fable_, advanced, there is no fiction whatever of paganism, which is derived from sacred history; and then treat the maxim as savouring of impiety. But if broaching this maxim was criminal and a sin, alas! what must become of the honour and piety, of the most learned, and most religious abbot Branchini? for he was the man who first advanced, and afterwards with all his might, endeavoured to enforce and establish this system, and asserted, that all the fables of the pagans, were founded on, and derived from profane history. But why does this sentiment savour of impiety? You answer this, and say, because it takes away a species of support from the truth of holy writ. This can hardly be esteemed a very substantial species of support. Whoever would be inclined to doubt or disbelieve the scripture truths, notwithstanding the firm foundation on which they rest, would not be disposed to credit them, on account of the weak auxiliary confirmation they derive from such a support? That the origin of the fables of the Gentiles, were derived from those truths, is at best but a doubtful, and a speculative opinion; and how can a doubtful proof confirm any man in the belief of a matter, which rests, or is founded in that sort of proof? But if a fair proof of this could be adduced, it would answer no purpose, for it would be very easy for him who was guilty of the impiety, in order to elude any consequences from the detection, to pretend he derived the hint from another fable, and that these tales are the children of one another, and that those of the latest date, are introduced to ornament and give lustre to those which preceded them.