itself м US H, (a) with the signification of withdrawing attached to it, except in its form as a compound, as before stated, has not come down to us in the details of this tradition of Moses. The reader will therefore decide for himself whether the word Five (6) was or was not invented and compounded of the words Living creatures, (b) and to Escape, (a) and therefore posterior in invention to the two roots of which it appears to be composed, and if posterior, the word Five, (6) must have been so compounded with the design and intention of expressing Living things or creatures which escape out of reach, and if so, the tradition evidences that certain results of the creation of fish and fowl on the fifth day, are expressed by the Asiatic words Five and Fifth, as a memorial of the fifth day's creation. The remaining question to be examined is not so much the existence of the word Five, (6) nor of the roots (b) and (a), of which it appears to be formed, as whether it is in the first place possible that the history of the creation could be an invention of Adam, or any of the Patriarchs, at any period of the 930 years to which Adam's life extended, (Gen. 5, 5) inasmuch as the composition of the language in which the history of the creation is recorded, would in such case have been evidently moulded to suit an antecedent fable, which Adam must have composed before he compounded, not only the derivatives, but the very roots themselves of the language. It would not be perhaps too much to assume that this hypothesis is altogether untenable, and could not be supported for a single moment. The real question however, is far more important. On the 8th day of the creation, and according to the tenor of the history or tradition of the occurrence on that 8th day by Moses, at the close of it, Eve appears to have been created, (Gen. 2, 21 and 22.) During these first three days of Adam's existence, he had been alone, single and solitary, with no human being to converse with, and consequently had no one to communicate his thoughts to, and unless he soliloquized to himself, no language to utter, but in the history of Moses assumed for the present to be an epitome of a tradition of Adam, (Gen 2, 19,) there is found this extraordinary statement by Adam himself, "And out "of the ground the Lord God formed every beast of the field, "and every fowl of the air, and brought them unto Adam, to sce "what he would call them, and whatever Adam called every "living creature, that was the name thereof; and Adam gave "names to all cattle, and to the fowl of the air, and to every

"beast of the field, but for Adam there was not found an help"meet for him." Eve was not yet created, and on the supposition that the tradition which Moses epitomizes is Adam's, and without ever having spoken to any human being, and never having heard, if it may be so said, his own voice, as enunciating any sound which might be properly termed language, Adam, in an offhand manner, as it were, without thought or consideration, of the subject, not having had sufficient time, nor even knowledge, in a life of three days, to master the details of the nature, habits, &c., of the "cattle, beasts and fowls of the air," by which alone he could be able to apply, and give suitable names to them, proceeds, according to his own statement, to give names to each individual living creature in all God's creation, and so applicable were those names that Adam records in his abridged tradition of these occurrences by Moses, "that whatsoever Adam called every living creature, that was the name thereof," and these names were given, as Adam also declares in the same verse, "in the pre

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sence of the Lord God, who brought them to him to see "what he would call them, and whatsoever Adam called every "living creature that was the name thereof," and thus these names were sanctioned and ratified by the presence of the Almighty himself. In Gen. 2, 16, Adam records the following injunction, which he received from "the Lord God, who commanded "the man (Eve not being yet created) saying, of every tree of the "garden thou mayest freely eat, but of the tree of the knowledge "of good and evil thou shalt not eat of it, for in the day that "thou eatest thereof thou shall surely die." It may be assumed, as all language is based, if not altogether founded in every case upon an imitation of certain sounds, more or less happy, according to circumstances, (in the former case denominated language, and in the latter, a dialect) that it was physically impossible for Adam to have found names for all God's creation, without ever having spoken to any human being, unless he had imitated, more or less happily and correctly, sounds which he had previously heard, and the 16th v. of 2 Gen., proves that Adam, as he himself declares, had had a command from the mouth of his maker, and that he had understood the command, is further proved by Adam himself (in the recapitulation of Adam's tradition by Moses) (Gen. 3, 11-12,) the Lord God thus addresses Adam: "Hast "thou eaten of the tree whereof I commanded thee that thou "shouldest not eat? And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did "eat." The reader will judge for himself whether Adam's lan

guage, by his own declaration and shewing, was not an imitation of the words spoken to him by the Lord God, his Maker and his Father, as every language of every child of Adam, has ever to this day been an imitation of certain sounds uttered in their hearing by their fathers. All men will perhaps consent to allow the Almighty to have been the Creator of the world and all that it contains. He gave to man faculties of every description, eyes, ears, and voice, and the person who should dispute this would be considered as a disjoiner of effects from causes, yet creation, so far as regards man, has been said to halt at this point, that language is a human invention, and that the Almighty stopped short of endowing man with the only medium of communication between Himself and his creature man. Since the period of Adam being driven forth of the Garden of Eden, the Almighty has ever been, with some few exceptions, what St. Paul describes Him to be, (1 Tim., 1, 17,) "The King Eternal, Immortal, Invisible, the "only wise God," and the only communication, humanly speaking, which He can make, under this invisible dispensation, to His creature man, is by words, but this necessity existed if pos sible in a tenfold degree, when Adam was his only creature, made "in His own image, after His likeness," and none to converse with in the early stage of his existence, before Eve was created, but the Lord God His Maker. If Adam invented the language which he spoke in Eden, there must arise necessarily this result. Adam himself asserts in the epitomized tradition, which Moses records, that a verbal communication did exist between him and his Maker, in the Garden of Eden; then either Adam must have been a scholar or a teacher, all language between two persons being a conventional imitation of sounds on both sides to which each attaches a precise and definite meaning, and the bare idea that Adam, one or two days old, should have been able to invent a sufficient stock of words to give appropriate names to all God's living creatures, "Beast and Cattle, and Fowl of the air," in the presence of Adam's own Maker, as his scholar, and that the Lord God should be content, as it were, to stand by and act this inferior, as well as unnecessary part to his creature Adam, and omit to give names to one part of his creation when He had named other parts of it, (Gen. 1, 5, 8 10,) and be taught by His creature how to name the rest, seems to be the utmost limit to which a reductio ad absurdum could be carried. The Lord God having spoken to Adam, as Adam himself records, before Adam's voice had ever been heard, (Gen. 2, 16.) there need be no hesitation in asserting, that it would be impossible and altogether a futile

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attempt for all the generations of mankind that have existed since Adam, during nearly 6000 years, with all their aggregate skill and ingenuity combined, to form a language like the One before the flood, that would by the effect of its roots entering into such varied composition with other roots, proclaim nearly all the antecedents that preceded, as well as the results that ensue, with reference to almost everything that is designated by words. If any one should doubt this, he can test it, if he so pleases, by taxing his ingenuity in the coinage of a new word in his own language, which by the component roots or words of which it may be formed, shall indicate its varied relationship to the source from whence it-proceeds, as well as to the consequences resulting and about to result (prophetically) from it. If the assumption that the One language before the flood was the language of the Lord God Almighty, the King Eternal, Immortal Invisible, the only wise God, and brought down upon Earth from Heaven by the Word itself, the Creator of the world and all that it contains, the Angel of the Covenant, Our Lord Jesus Christ is untenable, it is open to a refutation, but until refuted the conclusion appears irresistible that every word that ever passed between man and man, like the "current money with the merchant," bears upon it the sovereign's name who coined it, and with E. cœlo descendit as the legend.

God. (a)

GENESIS, CHAPTER 1, V. 26.

THE word translated God (a) is a noun, in the plural number, and is altogether composed of vowels and semi-vowels. Moses or the Patriarchs must have possessed very considerable knowledge of Metaphysics, by which is meant not merely what is understood in the ordinary acceptation of the term, but where the knowledge of an effect existed as apparent and appreciable by the senses, but the connexion between it and the cause was hidden, the term used is almost invariably compounded of vowels and semi-vowels, no consonants being admitted, the latter being generally used to convey the idea of matter, and the former that of some unseen and unknown agent popularly denominated Spirit. Thus all the

names of God are compounded of vowels and semi-vowels (a) (El. Jah Jehovah.) Existence, Being, Light, Air, Fire, Wind, Smell, Spirit, &c., and almost every thing else that is in popular estimation considered to be immaterial, or the connection between cause and effect is not apparent, being (as original and uncompounded roots) composed wholly of vowels or semi-vowels. There appears in all this a contrivance, as manifested by the originators of the language, if its origin was human, which might be called intuitive, but whence this intuition or tuition was derived, must be left to the reader to determine.

Said.☺

GENESIS, CHAPTER I, V. 26.

THE signification of the word, in Hebrew, (translated Said) (b) is To speak, To command, a word, a promise, (b) &c. In Chald. and Syr., it signifies a Lamb; in Arab., to Command and a Lamb. There is something particularly remarkable in the appro

a bx

יה

El,
Jah, do.
Jehovah, do.

God.

The character of all vowels, in every known language, is that of being mutable and evanescent. They appear and disappear, assume new forms and become diphthongs, and the reverse, as occasion may offer, and on this account are deemed to have (except in particular cases,) no force or meaning, as component parts of roots, that may be safely attached to them and a combination of them, in most cases presumes something metaphysical, unknown, and beyond the reach of the senses. (AL) Heb. God, Strength.

(AMR) Heb. Chal. Speak. Command. Word. Promise.

امر

عمر

There appears to be some reason for concluding that the Heb. term Word, (See note a, page 34,) contains two of the names of Our Saviour, viz. the Word, or who is the Light, inasmuch as the terms Bhas and Bhasa, Sansk., signify respectively Light and Word.