the conclusion of the 12,000 year cycle, their successors in the
priestly office ultimately inculcated the additional dogmas of the
general judgment and future rewards and punishments, as we have shown
in our introduction.

Having based the fables of the fall and redemption of man upon the idea
that he was impelled, without his volition, to pass from the dominion
of God to that of the Devil, or in other words, upon his subjection to
the inexorable necessity which makes the inclement seasons of Autumn
and Winter succeed the beneficent ones of Spring and Summer, its
authors composed the original of the text which, found in Romans viii.,
20, reads that "The creature was made subject to vanity (Evil), not
willingly, but by reason of him who hath subjected the same in hope."

But for the popular teaching in favor of its being literal history, no
one could read the account of the fall of man, as recorded in the third
chapter of Genesis, without recognizing it as simply an allegory; or
fail to realize, the force of the argument of no fall, no redemption,
and if no redemption, no God to reward or Devil to punish; no hell to
suffer, or heaven to enjoy. The fact is that these are but antithetical
ideas which came in together, and must survive or perish together. They
cannot be separated without destroying the whole theological fabric.



INCARNATIONS OF GOD SOL.

Believing that God Sol was necessitated to remain at his post to direct
the course of the sun, the ancient astrologers conceived the idea of
teaching that, attended by a retinue of subordinate genii, he descended