It is not within the lines of our general purpose to here give in detail the numerous legends—substantially the same, though differing in particulars—regarding the introduction of sin into this world, found in the writings of Hindoos, Persians, Etruscans, Phœnicians, Babylonians, Chaldeans, Egyptians, Thibetans, and others. Any man who would now dare to deny this statement regarding the prevalence of the story of the fall centuries before the writing of Genesis existed would justly subject himself to the charge of ignorance or dishonesty. Dr. Inman states that Adam is the Phallus and Eve the Yoni—in other words, that Adam and Eve signify the same idea as Abraham and Sara, Jacob and Leah, man and woman; thus embodying in the Hebrew the Hindoo notion that all things sprang from Mahadeva and his Sacti, my lady Sara. This deduction enables us at once to recognize, as did the early Christians, the mythical character of the account of the fall; and we must conclude that the story means that the male and female lived happily together so long as each was without passion for the other, but that when a union took place between them the woman suffered all the miseries inseparable from pregnancy, and the man had to toil for a family, whereas he had previously only thought of himself. The serpent is the emblem of “desire,” indicated by the man and recognized by the woman. “There is a striking resemblance between the Hindoo and Hebrew myths. The first tells us that Mahadeva was the primary Being, and from him arose the ‘Sacti.’ The second makes Adam the original, and Eve the product of his right side—an idea which is readily recognizable in the word _Benjamin_. After the creation, the Egyptian, Vedic, and Jewish stories all place the woman beside a citron or pomegranate tree, or one bearing both fruits; near this is a cobra or asp, the emblem of male desire, because these serpents can inflate or erect themselves at will.”