duce them. By believing this lie, both
became like unto demons, and their souls will be in Hell until the
renewal of bodies."

"They ate during thirty days; they clothed themselves in black raiment.
After these thirty days they went hunting; a white goat presented
itself; with their mouths they drew milk from her udder, and nourished
themselves with that milk which delighted them....

"The Doeva who told the lie, grew more bold, and presented himself a
second time, _and brought them fruits which they ate, and by so doing of
the hundred advantages they enjoyed there remained to them only one_.

"After thirty days and thirty nights a fat white sheep appeared; they
cut off his left ear. Instructed by the celestial Yazata[59] they
brought fire from the tree Konar, by rubbing it with a piece of wood.
Both set fire to the tree; they blew up the fire with their mouths; they
first burnt the branches of the tree Konar, next of the date-tree, and
the myrtle.... They roasted the sheep, dividing it into three parts.[60]
... Having eaten of the flesh of the dog they covered themselves with
the skin of that animal. Then they gave themselves up to the chase and
made themselves garments of the hair of wild beasts."[61]

We may here observe that in Genesis also, vegetable food is the only one
made use of by the first man in his state of bliss and purity; the only
one promised him by God. Animal food does not become lawful till after
the Flood. It is also after the Fall that Adam and Havah first clothe
themselves with coats of skin made for them by Yahveh himself.

The late lamented George Smith believed that amongst the fragments of
the Chaldean Genesis, discovered by him, one might be interpreted as
relating to the fall of the first man, and that it contained the curse
pronounced upon him by the God Ea, after his transgression.[62] But this
was an illusion, which a more profound study of the cuneiform document
has dispelled. Smith's translation, which was too hasty, immature, and,
moreover, hardly intelligible, turns out erroneous from beginning to
end. Since then Mr. Oppert has given us an entirely different version of
the same text,[63] the first possessing a really scientific character,
in which the general meaning becomes tolerably clear, though there are
still many obscure and uncertain details. One thing at least is now
quite established: the fragment has no kind of reference to original sin
and the curse of man. We must ther