XXV. In the eleventh application, he observes, that Jupiter sent Pandora to Prometheus, to deceive him; but he, knowing the design, would not receive her. In the character of Pandora is represented that of Eve, whose history was written by Moses, although he abominated her crime. Let the reader now reflect, what relation the writer of an event bears to an actor in it. XXVI. He says, in the twelfth application, that Jupiter, because the men had revealed to him the theft of Prometheus, granted them the boon of perpetual youth; and observes, that this alludes to the privilege which God conceded to the Israelites, that their cloaths should not wear out in the desert. Such conceits ought more properly to be termed illusions than allusions; and as the extravagance of them is self-evident, I shall not waste time in exploding them. XXVII. In the thirteenth application, he says, that Jupiter chained Prometheus to a rock, in a cave of Mount Caucasus, and appointed a vulture to gnaw his entrails. God placed Moses in a cavern of Mount Sinai, in order to manifest his glory to him there. This confounding of Mount Caucasus with Mount Sinai, and a delinquent abhorred by Jupiter, with a just man beloved by God, is a strange mode of making applications; as is, to compleat the whole, comparing the most cruel torment of a continual gnawing of the entrails, to the greatest blessing that ever was enjoyed by a mortal. XXVIII. In the last application, he says, Hercules relieved Prometheus from that punishment. This circumstance, Monsieur Huet is desirous of making allude to Joshua, whom he supposes to have been meant by Hercules; and also to the battle Joshua fought with the Amalakites, in the midst of which, Moses was on the top of an adjacent hill, with his hands lifted up to Heaven, and imploring success to the Israelites till such time as they obtained the victory; and he likens the delivery of Moses, whom he supposes to have been in a sort of imprisonment on the mount, to that of Prometheus. This is all a compound of incoherences and contradiction; for, in order to accommodate the application to the circumstances, he compares the confinement of Prometheus in the cavern of Mount Caucasus, to the situation of Moses in the cave of Mount Sinai, and to his situation on the Hill of Amalec. The fable of Prometheus, supposes no battle of Hercules with any nation whatever. Finally, and not to dwell upon many other objections, this application of the fable, is contradictory to the whole tenor of history; as, according to the fable, Moses the benefactor of Joshua, should be considered as the person on whom the benefit was conferred. When Moses lifted his hands to Heaven, then Joshua conquered; so that the success of Joshua depended on the action of Moses. How then can you reconcile this with the fable, where Hercules, who is the representative of Joshua, confers all the favour; and Prometheus, who is supposed to mean Moses, does no act whatever, but