My friend had been led by Cudworth to this reasonable conclusion that there was a theology of divine tradition, or revelation, or a divine cabala, amongst the Hebrews first, and from them afterward communicated to the Egyptians and other nations. He had learnt also from that greater theologian Jackson of Corpus (whom the Laureate Southey (himself to be commended for so doing,) loses no opportunity of commending)[1] that divine communion was not confined to the Israelites before their distinction from other nations and that “idolatry and superstition could not have increased so much in the old world, unless there had been evident documents of a divine power in ages precedent;” for “strange fables and lying wonders receive being from notable and admirable decayed truths, as baser creatures do life from the dissolution of more noble bodies.” These were the deliberate opinions of men not more distinguished among their contemporaries and eminent above their successors, for the extent of their erudition than remarkable for capacity of mind and sobriety of judgment. And with these the history of the Druidical system entirely accords. It arose “from the gradual or accidental corruption of the patriarchal religion, by the abuse of certain commemorative honours which were paid to the ancestors of the human race, and by the admixture of Sabæan idolatry;” and on the religion thus corrupted some Canaanite abominations were engrafted by the Phœnicians. But as in other apostacies, a portion of original truth was retained in it. [Footnote 1: Since Southey's death, Jackson's Works, to the much satisfaction of all sound theologians, have been reprinted at the Clarendon Press. I once heard Mr. Parker the Bookseller—the Uncle of the present Mr. Parker—say, that he recollected the sheets of the Folio Edition being used as wrappers in the shops! Alexander's dust as a bung to a beer-barrel, quotha!]