love of show in all things, for the fruit "was pleasant to the eyes;" and, fourth, the said fruit was "to be desired to make one wise." Various conjectures have been hazarded respecting the time our first parents spent in the sacred garden before their expulsion. Calmet is of opinion that they did not remain in it above ten or twelve days, and when driven out of it they were still in a state of virgin innocence. Another tradition asserts that they were in the sacred garden forty days. The account which the inspired historian gives of their expulsion is brief but expressive: "And the Lord God said, Behold the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever, therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken. So he drove out the man, and he placed at the east of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the way of the tree of life." "We live," says Townsend, "in Messiah's world. The Divine personage who is here called the Lord God, and who spoke to Adam in the Garden, was the Angel Jehovah, who afterwards appeared to the patriarchs, led the Israelites through the wilderness, tabernacled among men in the form of a man, is still the Head of his church, and will again appear to the world. Three things were necessary to be known to man even in a state of purity, and they appear to have been revealed to him by the Angel Jehovah. These were the proper choice of food, the rite of marriage, and the use of The inspired historian also sketches the character of the man with as faithful a pencil as he does that of the woman; his immediate compliance to grasp greedily whatever was offered by so dear a hand, followed by his endeavour to throw the blame of his own weakness from himself upon his companion. | "His first poor expedient of fig-leaves," says a writer (Classical Journal, 1812), in reply to some observations made by Sir William Drummond, “to supply his want of clothing was only another testimony of his wretchedness, when thus left to his own reason to acquire the first necessaries of existence, for which purpose acorns alone must have been his food, and fig leaves his covering; unarmed likewise, as well as naked; in a wide world, to become the prey of wild beasts; and as ignorant of the simplest arts of life as he was defenceless against the many ills of it. That single word nakedness, therefore, alone expresses the vast extent of man's misery, and points out this moral in the whole narration-the unhappy state of man when no longer protected by God's providence, and the consequent necessity of obedience to his wise directions, whether declared by natural reason or by his positive commands. This is the true origin of evil in the world as far as it respects the happiness of the human race, that by its too ardent pursuit of present though petty grati-language. The Angel Jehovah had been the guide fications of far inferior value, when left to itself alone, it counteracts the designs of the creation, and brings upon men a long train of evils of which they had not any knowledge before, nor yet even any conception of their nature; for the fruit of the tree of knowledge is too often even still a knowledge of the miseries of the world rather than of its blessings, when deprived of the continual and providential care of its Creator, and of his directions for the guidance of human actions." and protector of man before his fall, and he afterwards became his mediator and judge. The Angel Jehovah commences a new dispensation, which, when it has passed through its three forms, patriarchal, Jewish, and Christian, will be terminated by reviving and perfecting the primeval happiness of mankind in that future paradise of which the garden of Eden was an emblem." Cherubim were stationed at the east of the garden, and a flaming sword. This is the first time that the It is curious that a notion prevailed to a great ex- cherubim are mentioned in the inspired record. It tent among various nations that the antediluvian is uncertain what they actually were, but the Jewish world was under a curse, and the earth very barren; doctors always represented them on the holy ark hence the ancient mythologists refer the commence- under the shape of winged boys. It was between the ment of all plenty as well as of all happiness in life cherubin, over the lid of the ark, that the "glory of to the era of the deluge. We are also assured that the Lord" rested, and hence God is said to dwell bethe Hindoos and Chinese believe that all nature is tween the cherubim, and the ark is called his footcontaminated, and that the earth labours under some stool, Psalms lxxx. 1, xcix. 5. It is generally thought dreadful defilement a sentiment which could only that the cherubim of Eden were angels, yet some spring from certain corrupt traditions relative to that commentators affirm that they were forms visible to curse. To such an extreme degreee of fanaticism the mortal eye, who were appointed by the Almighty and extravagance do some of them carry their con- to guard that sacred garden, to show the utter imceptions on this point, that, as we are assured by possibility of Adam's immediate posterity ever obvarious eye-witnesses, they have embraced the re- taining the original habitation of their ancestor. solution of never touching the planet they were born They are called cherubim because of the diversity of to cultivate, and cause themselves to be suspended their visages. Ezekiel describes them as having aloft in cages upon the boughs of trees, to which four faces-of a man, a lion, an ox, and of an eagle, elevation the admiring multitudes raise the scanty which allegorical figure likely denotes the understandprovisions necessary for the support of the small por-ing, courage, labour, and speed with which God retion of life which animates their emaciated carcases. quires his commands to be executed. They had the body of a man, and six wings, namely, two with which they covered their faces, two with which they covered their bodies, and two spread out in a flying posture. They had the hands of a man under their wings, straight feet, and the soles of their feet were like the sole of a calf's foot. Their appearance was sparkling, like burnished brass, or like flaming lamps, on which account Isaiah calls them seraphim. We have a remarkable example of the signification of the four faces of the cherubim-of those of a lion, a man, an ox, and an eagle, in the case of the army of Israel, when marching through the wilderness. That army was divided into four square encampments; the first was the camp of Judah, Issachar, and Zebulun, to the east, who bore on their banner the figure of a lion; the second was the camp of Reuben, Simeon, and Gad, to the south, who bore on their banner the figure of a man; the third was the camp of Ephraim, Manasseh, and Benjamin to the west, who bore on their banner the figure of an ox; and the fourth was the camp of Dan, Asher, and Naphtali, to the north, who bore on their banner the figure of an eagle. In the midst of those four encampments stood the tabernacle of the Lord of Hosts, and the tribe of Levi, his appointed ministers. Thus the figure on the four banners made up that of the cherubim. The flaming sword, which "turned every way" at the east end of Eden, is generally considered as having been some sensible symbol of the Divine presence, probably resembling the flame which appeared to Moses in the bush, and that which afterwards rested on the heads of the apostles at the day of pentecost, in the form of" fiery tongues," or tongues like flames. Eden was not destroyed, but its sacred enclosures were guarded against intrusion, and never did the feet of mortals again tread its hallowed soil. Our first parents were banished from paradise, and clothed in skins. At this time also sacrifices were appointed to be offered, and the Deity was pleased to ordain that "without shedding of blood is no remission of sins." It is not probable that the first human pair were removed to any great distance from the scene of their forfeited happiness. They would cling to it from the hallowed associations connected with its precincts; that it was in it they had first been formed for each other; that it was in it they had held intercourse with God before their forfeiture of innocence; and that in it the promise of a Deliverer and Restorer had been given, which, though delivered in merely general terms, and not clearly understood by them, was nevertheless a source of never-failing consolation. They would find scope enough for their attention and labour near the spot from which they had been for ever excluded. The Ceylonese have a curious tradition respecting the expulsion of the first pair from paradise. "It was from the summit of Hamalled," says Percival, "or Adam's peak, that Adam took his last view of paradise before he quitted it never to return. The spot on which his feet stood at the moment is still supposed to be found in an impression on the summit of the mountain, resembling the print of a man's foot, but more than double the ordinary size. After taking this farewell view, the father of mankind is said to have gone over to the continent of India, which was at that time joined to the island; but no sooner had he passed Adam's bridge than the sea closed behind him, and cut off all hopes of return. This tradition, from whatever source it was derived, seems to be interwoven with their earliest notions of religion, and it is difficult to conceive that it could have been engrafted on them without forming an original part. I have frequently had the curiosity to inquire of black men of different castes concerning this tradition of Adam. All of them, with every appearance of belief, assured me that it was really true, and in support of it produced a variety of testimonies, old sayings, and prophecies, which have for ages been current among them. The origin of these traditions I do not pretend to trace, but their connection with scriptural history is very evident; and they afford a new instance how universally the opinions with respect to the origin of men coincide." This writer farther informs us, that a large chain fixed in a rock near the summit of the mountain is also said to be the workmanship of Adam. "It has the appearance," says he, "of having been placed there at a very distant period; but who really placed it there, or for what purpose, it is impossible for any European to discover." The mountain is held in great veneration by the natives of Ceylon, and by persons of various castes and persuasions throughout India. It is the resort of pilgrims at certain seasons of the year, and hence the Roman Catholics have taken advantage of the current superstitions to propagate their own tenets, which are professed by great numbers of black Christians of the Portuguese and Malabar race. "One might imagine," says Mr. Percival, in another part of his volume, "from the frequency of thunder storms in Ceylon, that the natives would become gradually accustomed to them. But the Ceylonese look upon these storms as a judg ment from heaven, and as directed by the souls of bad men, and sent to torment and punish them for their sins. The frequency of thunder storms with them they consider as a proof that their island is abandoned to the dominion of devils, and they recollect with melancholy regret that this fated spot was once inhabited by Adam, and the seat of paradise!" Another tradition connected with Eden is that of the Mahommedans already mentioned,-that it was placed in the seventh heaven; that when our first parents were expelled, they both fell on the earth, Adam on the island of Serendib or Ceylon, and Eve near Mecca; and that after a separation of two hundred years, they were conducted to each other by the angel Gabriel, on a mountain near Mecca, and afterwards removed to Ceylon, where they propagated the human race. The sacred historian gives us no personal account of the first human pair after their expulsion from the sacred garden, except mentioning their family and descendants, and the age of Adam when he died-nine hundred and thirty years. But the fables of the rabbins and the pious reveries of the Christian fathers have not been wanting to supply the deficiency. Among the latter, we find St. Jerome inclining to the opinion that Adam was buried at Hebron, in the cave of Machpelah, afterwards purchased as a place of interment by the patriarch Abraham. The eastern Christians affirm that he ordered his body to be embalmed, and deposited in a cave called Al-kenuz, which is derived from a word signifying "to lay up privately;" and that this cave was on the top of a high and unknown mountain, to prevent his descendants from worshipping his remains. Others of them say that he ordered his body to be buried in the middle of the earth. The fathers generally believed that he died in the place where Jerusalem was afterwards built, and was interred at Mount Calvary, on the very spot where our Saviour was crucified; and that the part of the rock which contained his head opened at that event, now covered by a small chapel. Some of the Mahommedans maintain that he was buried in the plain of Damascus, near that city, where the site of his pillar is still shown; others that he was buried near Mecca; while the ancient Persians allege that he was interred at Serendib, where his tomb was guarded by lions during the fabled war with the giants. As to Eve various places claim the honour of her interment. Among others there is a building upon the plain towards the north of the town of Djidda in Arabia purporting to be her tomb, which appears so indisputably authentic to the Mahommedans, that the pacha recently gave orders for its repair at the expense of fifteen thousand piastres. Eden is often mentioned in prophetic language to denote the greatest happiness and delight. The future state of the church is likened to the terrestrial paradise, when truth shall triumph over error and delusion, and the knowledge of God "cover the earth as the waters cover the channel of the great deep." Isaiah thus announces the glory of the latter days: "For the Lord shall comfort Zion; he will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody," Isa. li. 3. Ezekiel predicts the blessing of its kingdom: “Thus saith the Lord God, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded; and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate has become like the garden of Eden," Ezek. xxxvi. 33, 34, 35. When the king of Tyre is threatened, in the lamentation which the prophet is instructed to "take up," that monarch is accused of conducting himself as if he "had been in Eden, the garden of God," namely, abounding in every delicacy and pleasure, as if he had been in paradise, Ezekiel xxviii. 13, 14. The same prophet is commanded to "speak unto Pharaoh, king of Egypt, and to his multitude," and to remind him of the Assyrian's greatness and fall-a fate which was awaiting the Egyptian monarch. It is there said of the Assyrian-"The cedars in the garden of God could not hide him, nor any tree in the garden of God was like unto him in his beauty," implying that the greatest princes in the most flourishing kingdoms of the world could not stand a comparison with the Assyrian monarch, but the whole of them were forced to yield to him as more powerful and glorious than themselves. "All the trees of Eden that were in the garden of God envied him," namely, all the kings of the East coveted his greatness," as it is expressed in the Chaldee version, Ezek. xxxi. 8, 9, 16, 18. From such allusions as these we may form some conception of that sacred garden of Eden planted by the hand of God for the reception of the first human pair, so remarkably typical of the heavenly paradise of the upright, the "house of God not made with hands, eternal in the heavens." EDEN (HOUSE OF), è ́-din (hòủs ov), a royal property of the ancient kings of Syria, mentioned in Amos i. 3-5:-"Thus saith the Lord, For three transgressions of Damascus, and for four, I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of iron; but I will send a fire into the house of Haza el, which shall devour the palaces of Benhadad. I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven (Bikath-Aven), and him that holdeth the sceptre from the house of Eden." The house of Eden, or Beth-Eden, denotes one of the country residences of the kings of Syria, as well as the province bordering on Syria, mentioned in 2 Kings xix. 12, Ezek. xxvii. 23. On the banks of the Barrada, between two steep and rocky mountains, the kings of Syria had a most magnificent palace, which was styled or dignified with the title of Beth-Eden, or " the house of pleasure and delight." When Maundrel visited this place he found several tall pillars still standing; and, after a minute examination, it appeared that they had formed part of the front of an ancient and very splendid edifice, the nature of which he does not conjecture. It is more than probable that they are the remains of the palace of Beth-Eden, whither the kings of Syria retreated from their metropolis of Damascus to enjoy the pleasures of retirement and recreation, the house of Eden mentioned by the prophet Ezekiel. 23. EDER, è'-důr, the son of Mushi, 1 Chron. xxiii EDER, è'-důr, a town in the south of Judah, a short distance from the border of Edom, Josh. xv. 21. EDOM, è ́-dům, the elder son of Isaac, and brother of Jacob. See ESAU. EDOM, or IDUMEA, è'-dům, or id-ù-mèè ́-â, the |