The danger of recognition of such _facsimiles_ had indeed lately become dangerously great. It had lingered threateningly in the air, hanging like a sword of Damocles over the Church, since the days of Voltaire, Dupuis and other writers on similar lines. The discoveries of the Egyptologists, the finding of Assyrian and Babylonian pre‐Mosaic relics bearing the legend of Moses(130) and especially the many rationalistic works published in England, such as _Supernatural Religion_ made recognition unavoidable. Hence the appearance of Protestant and Roman Catholic writers deputed to explain the inexplicable; to reconcile the fact of Divine Revelation with the mystery that the divine personages, rites, dogmas and symbols of Christianity were so often identical with those of the several great heathen religions. The former—the Protestant defenders—tried to explain it, on the ground of “prophetic, precursory ideas”; the Latinists, such as De Mirville, by inventing a double set of Angels and Gods, the one divine and true, the other—the earlier—“copies ante‐dating the originals” and due to a clever plagiarism by the Evil One. The Protestant stratagem is an old one, that of the Roman Catholics is so old that it has been forgotten, and is as good as new. Dr. Lundy’s _Monumental Christianity_ and _A Miracle in Stone_ belong to the first attempts. De Mirville’s _Pneumatologie_ to the second. In India and China, every such effort on the part of the Scotch and other missionaries ends in laughter, and does no harm; the plan devised by the Jesuits is more serious. De Mirville’s volumes are thus very important, as they proceed from a source which has undeniably the greatest learning of the age at its service, and this coupled with all the craft and casuistry that the sons of Loyola can furnish. The Marquis de Mirville was evidently helped by the acutest minds in the service of Rome. He begins by not only admitting the justice of every imputation and charge made against the Latin Church as to the originality of her dogmas, but by taking a seeming delight in anticipating such charges; for he points to every dogma of Christianity as having existed in Pagan rituals in Antiquity. The whole Pantheon of Heathen Deities is passed in review by him, and each is shown to have had some point of resemblance with the Trinitarian personages and Mary. There is hardly a mystery, a dogma, or a rite in the Latin Church that is not shown by the author as having been “parodied by the Curvati”—the “Curved,” the Devils. All this being admitted and explained, the Symbologists ought to be silenced. And so they would be, if there were no materialistic critics to reject such omnipotency of the Devil in this world. For, if Rome admits the likenesses, she also claims the right of judgment between the true and the false Avatâra, the real and the unreal God, between the original and the copy—though the copy precedes the original by millenniums.