the fœtus, or embryo animal," a quickening spirit" is indispensably necessary.

The sixth day was employed in creating the various classes of land animals; cattle of the tame kinds, beasts of the wild, and all the reptile tribes that creep along the ground; and, last of all, the highest and noblest, Man. Vers. 26-30.

The creation of man is described with peculiar solemnity; 1. "He was made in the image and likeness of GOD;" invested with reason and speech*; indued with the knowledge of his CREATOR, and made an heir of immortality, not like "the beasts that perish." 2. He was invested with dominion † over all the animal tribes, the vegetables, and the earth itself. 3. Whereas all other animals were created" after their kinds," the sex of the human species is particularised: "Male and female

* The ancient and modern professors of Atheistical philosophy, Lucretius, Horace, Rousseau, Herder, Monboddo, &c. represent the faculty of articulate speech, or language, as the mere instinctive expression of the wants and desires of a herd of associated savages,―mutum et turpe pecus-gradually invented for mutual convenience of communication, and established by mutual consent.

"At varios linguæ sonitus Natura subegit

Mittere, et Utilitas expressit nomina rerum."-LUCRET. 5, 1027.

But our great Lexicographer justly remarks, that "Language must have come by INSPIRATION: a thousand, nay a million of children, could not invent a language; while the organs are pliable there is not understanding enough to form a language; and by the time that there is understanding enough, the organs are grown stiff. We know that after a certain age, we cannot learn a language." Boswell's Life of Johnson. This is confirmed by experience: Alexander Selkirk, when cast away on the desert island of Juan Fernandez, almost lost the use of his native tongue, after some years residence. The young savage, called Peter, caught in the woods of Hanover, several years ago, though soon tamed, and reconciled to society, never could be taught to speak. And lately, the young savage of Aveyron, in France, though put under the care of the celebrated Sicard, master of the deaf and dumb school, has never yet been observed to utter an articulate sound, not even to express his most urgent wants. After spending a month in the hospital of St. Afrique, he did not advance one step towards civilization, and is still as far removed from the manners and habits of social life, as when he was first discovered in the woods. Nothing can console him for the loss of his liberty, and original mode of living, and he is always anxious to run away. He was about twelve years of age when taken.

How piously and correctly has Ovid expressed the truth :—

Quod loquor et spiro, cœlumque et lumina solis,
Aspicio.

[DEUS] ipse dedit.

-Possumne ingratus et immemor esse !—

It is remarkable, that Adam was indued with the faculty of speech in his solitary state, and gave names to the animal tribes before the formation of Ere. Gen. ii.

Finxit in effigiem moderantúm cuncta DEORUM.—Ovid.

created He them." And this, by a distinct formation of the woman out of the man. The separate process of both is described in the second chapter, not to interrupt the general account of the creation in the first.

The seventh day, on which God rested, or ceased from all his work, which he created and made, was blessed, as a gracious sabbath, or day of rest, repose and relaxation from labour to mankind, and the cattle employed in their service. It was also "sanctified," or consecrated, by the divine command, to the higher duties of religious worship and instruction.

PARADISE.

66

The situation of Paradise," the garden" of Eden, or “ delight,” in which our first parents, Adam and Eve, were placed by their Creator, to keep it in order, is perhaps one of the most disputed points of Ancient Geography. It has been sought for in every quarter of the globe. Widely different indeed, are the sites assigned to it by ancient and modern Geographers: Armenia, Babylonia, Syria, Palestine, Ethiopia, Tartary, Hindustan, Ceylon, and China; originating from the conciseness of the Mosaical Account. Gen. ii. 8-15.

"And the Lord God planted a garden eastward in Eden.And a river issued from Eden to water the garden. And from thence it was parted, and became into four heads. The name of the first is Pison; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good there is (bdolah) bdellium, and (Shoham) the onyx stone. And the name of the second river is Gihon; the same is it which compasseth the whole land of (Cush) Ethiopia. And the name of the third river is Hiddekel; that is it which goeth before* (Assur) Assyria. And the fourth river is (the Phrat) Euphrates."

:

This account obviously intimates that the garden was watered by a river that ran into it from the adjacent country of Eden; and there probably formed a reservoir or lake: from which issued in different channels and directions, the heads, begin

This is the judicious rendering of the Septuagint Version, Katɛvavтi Aσovρiv, followed by the Latin Vulgate, Contra Assyriam, and by the Syriac; though NTP, Kedemath, in general signifies "eastward."

nings*, or sources of four rivers. Of these rivers the last is simply mentioned, the Phrat, as being the well known river Euphrates, encompassing Mesopotamia; the Hiddekel, Diglath, or Tigris, is ascertained by its bounding Assyria on the western side; but the two other rivers have never yet been determined, from the uncertainty of the countries, Havilah and Cush, and of the productions, Bdolah, and Shoham; which are differently interpreted according to the different countries to which they are supposed to belong: the former being variously rendered bdellium, (a bitter gum,) the carbuncle, loadstone, oleaster, crystal or pearl; the latter, the beryl, and the emerald, with perhaps as little propriety as the onyx stone, which is condemned by Bochart.

The Jewish Historian Josephus, blending oriental fables with Scripture, placed the land of Havilah in India, and Ethiopia in Africa; and thence supposed that the river Pison divided the Ganges, and the Gihon the Nile. Still admitting that the Diglath denoted the Tigris; and the Phorath the Euphrates. Ant. 1, 1, 3.

In order to account for the appearances of the Pison and of the Gihon, at such immense distances from their sources, some of the early Christian fathers, Theophilus of Antioch, Theodoret, Philostorgius, and Severianus, and Rabbi Moses bar Cephas, imagined that they ran in subterraneous channels; and the latter river, even under the bed of the Ocean, before their emergence, as the Ganges and the Nile! Hudson's note on Josephus, ibid.

Mr. Wilford transfers Eden and all the Rivers to India, following the tradition of the Hindus, and supposes the river Pison to be the Neilab, Sindus, or little Indus; the Gihon, the Haomund; the Hiddekel, the Bahlac, and the Perath the Cunduz. Asiat. Research. Vol. VI. But this hypothesis is utterly inconsistent with the courses of the Euphrates and Tigris, whose "heads" or sources are known to lie in Armenia. The third and prevailing hypothesis, invented by Calvin, and adopted by Morinus, Bochart, Huetius, Wells, Shuckford, &c. and also in the first edition of this work, is, that the Garden of Eden was placed upon the confluence of the Euphrates and Tigris, in a common channel, two days journey above Bassorah, and extending as far as their separation again, about five leagues

Taç apxas, the Septuagint rendering.

below it. Consequently the four rivers of Paradise described by Moses, were two, above the junction, namely the Euphrates and Tigris; and two below the separation, the Pison and Gihon. And to accommodate this hypothesis to the Mosaic account, the land of Eden is found in Thelassar, Isa. xxxvii. 12, near the Persian Gulph, and the embouchure of these rivers, corresponding to the Adin and Talatha of Ptolomy, and the ancient Geographers. Havilah compassed by the Pison, is supposed to denote the eastern part of Arabia Petræa, as contrasted with Shur, the western, at the head of the red sea, or isthmus of Suez, from 1 Sam. xv. 7; and Cush, encompassed by the Gihon, the Asiatic Ethiopia, called Susiana by the Greeks, and Chusistan, "the land of Cush," by modern Geographers. See Wells's Sacred Geography, Vol. I. Chap. 1.

But this hypothesis appears to be untenable in every point.

1. The land of Eden, whence issued the river that watered the Garden, must have been in the neighbourhood of the heads, or springs of the principal rivers, the Euphrates and Tigris, and not near their endings, at the sea. And Eden is a general term, signifying “delightful," or "pleasant," and was applied to other countries also; to a place in the land of Syria, Amos i. 5; to a town in Cilicia, and to a port in Arabia felix, as being situate in a delightful country, &c.

2. The two upper Rivers, the Euphrates and Tigris, cannot, with any shadow of propriety, be said to have had their "heads," or their "beginnings," at their junction, when they ended as distinct rivers; nor were the lower, Pison and Gihon, any other than merely the continuation of the former, after their separation.

3. The Pison was said to "encompass," or skirt for a considerable length, the land of Havilah, and the Gihon, the land of Cush; but their course, after their separation below Bassorah, is not above eighteen leagues distant from the place where these two branches fall into the sea; according to Thevenot and Texeira. Univers. Hist. Vol. I. Chap. 1. They can be said, therefore, only to wash a corner of these countries, not to encompass them.

4. The junction of the Euphrates and Tigris, above Bassorah, at present, did not take place till after the time of Alexander the Great, B.C. 330-before which the Euphrates and Tigris ran in separate channels, from their sources to the sea. This appears from the testimony of Herodotus, and the voyage of Nearchus.

See Rennel's Geography of Herodotus, p. 201. The hypothesis, therefore, built upon their ancient junction, falls to the ground.

5. The land of Havilah, watered by the Pison, could not possibly be the eastern part of Arabia, as collected from 1 Sam. xv. 7; because the Havilah where Saul smote the Amalekites unto Shur, was evidently the land of Amalek, bordering upon Judea, and also upon the western part of Arabia Petræa, near the wilderness of Sin, Exod. xvii. 8. And, consequently, about a thousand miles distant from the Euphrates, according to the judicious remark of Faber, Origin of Pagan Idolatry, I. p. 303.

6. If the confluent waters of the mighty rivers Tigris and Euphrates, ran through the middle of the Garden, according to this hypothesis, how could Adam have free access to all parts of the Garden? as plainly intimated, Gen. ii. 16. And if to avoid this objection, the garden be placed with Shuckford, on the Eastern bank, it contradicts Scripture.

Rejecting the foregoing hypothesis, it remains, therefore, that we look for the land and Garden of Eden, somewhere near the springs of the Euphrates and Tigris, and for the springs of the Pison and Gihon somewhere in their neighbourhood, with the judicious Reland, Faber, &c.

"The Armenian mountains rise very suddenly from the north, and from the elevated level, the highest of western Asia, whence the Euphrates, the Araxes, and the Cyrus, spring at no great distance from the Euxine sea."-The "Euphrates and Tigris spring from opposite sides of Mount Taurus in Armenia; the former, from its upper level, northward; the latter, from its southern declivity: and certain of the sources of the two rivers are only separated by the summits of Taurus. And yet, notwithstanding this vicinity, the sources of the Tigris, by being in a southern exposure, where the snow melts much earlier than at the back of the mountain, and in a more elevated situation, occasion the periodical swelling of this river to happen many weeks earlier than those of the Euphrates. Of the two, the Tigris seems to be the largest body of water." Rennel, Geography of Herodotus, pp. 177, 201, 282.

This is beautifully illustrated by the son of Sirach, who seems to have been well acquainted with the situation of the four rivers of Paradise.

"God filleth all things with his wisdom, as Pison and as Tigris in the time of the new fruits. He maketh the under