This may seem startling to many orthodox readers, but it is no new theory, and is doubtless quite true, for all gods have been made by man, and all theologies have been evolved by man, and the odour and the colour of his human passions cling to them always, even after they are discarded. Under all man's dreams of eternal gods and eternal heavens lies man's passion for the eternal feminine. But on these subjects "Moses" spoke in parables, and I shall not speak at all. Mr. Robertson, in _Christianity and Mythology_, says of the Bible: It is a medley of early metaphysics and early fable--early, that is, relatively to known Hebrew history. It ties together two creation stories and two flood stories; it duplicates several sets of mythic personages--as Cain and Abel, Tubal-Cain and Jabal; it grafts the curse of Cham on the curse of Cain, making that finally the curse of Canaan; it tells the same offensive story twice of one patriarch and again of another; it gives an early "metaphysical" theory of the origin of death, life, and evil; it adapts the Egyptian story of the "Two Brothers," or the myth of Adonis, as the history of Joseph; it makes use of various God-names, pretending that they always stood for the same deity; it repeats traditions concerning mythic founders of races--if all this be not "a medley of early fable," what is it? I quote next from _The Bible and the Child_, in which Dean Farrar says: Some of the books of Scripture are separated from others by the interspace of a thousand years. They represent the fragmentary survival of Hebrew literature. They stand on very different levels of value, and even of morality. Read for centuries in an otiose, perfunctory, slavish, and superstitious manner, they have often been so egregiously misunderstood that many entire systems of interpretation--which were believed in for generations, and which fill many folios, now consigned to a happy oblivion-- are clearly proved to have been utterly baseless. Colossal usurpations of deadly import to the human race have been built, like inverted pyramids, on the narrow apex of a single misinterpreted text. Compare those utterances of the freethinker and the divine, and then read the following words of Dean Farrar: