The simplicity of the command and the lightness of the self-restriction which it required, forcibly display to us the benevolent feeling of their guiding legislator. How could the discipline needed be more gently exercised? What could he have ordered, that would have been easier to be obeyed? Exuberant gratification provided for them in rich luxuriance all around, with full permission to enjoy what they pleased; this one restraint was but an intellectual exercise, of merely that degree of self-command which it was essential they should begin to practise, and of which there could not well be a smaller requisition. But its very utility inevitably involved all the danger of disobedience; for to be serviceable it must be continuous. It required not one forbearance alone, but daily abstinence during daily sight. Yet it could not be otherwise; for this is what the morality of our common life demands, and which therefore must be early learned. From the hour we can use our hands and feet, we see things belonging to others about us, which attract our sight and excite a wish that they were our own. But from all of these every moment we must abstain. We must learn to have always before us what is desirable to us, and yet always forbear to take what is not to be appropriated by us. We have inclinations that we must check-we have desires that we must regulate.

All intellectual life in human beings, or in any other, must be guided by the judgment and by moral principle, and therefore by continual self-restraint and by the proper modifications. How rigidly do we exact it from our domesticated animals; and to the credit of their self-government, and of their acquired habits of obedience, how much self-restraint do they not at least learn to exercise, and become in this respect a pattern to us their instructers!

To the human race self-government, according to appointed rules, to socially exacted observances, or to the due feelings and rights of others, is necessary every hour of our living day. It is not in what concerns property alone, or the use of our hands, or our inclinations and passions; but there are the temper, and the speech, and the behaviour to others, that require unceasing self-guard and watchful regulation, from the want of which, so many evils and so much provocation follow. These certainties make it expedient that all education should begin with the injunction and practice of self-govern

ment; and by causing us all to be born as children under parents, it naturally made to be so. They take care, as long as we are under their direction, that from our cradle until their instructing duty ceases, the habit shall be daily exercised by us; but Adam and Eve had no other parental tutor than their Creator, and it was expedient that they should be practised by him in this fundamental principle: with this view his command was given.

That a tempter added his recommendation to them, to disregard the prohibition they had received, was also but an anticipation of what was certain to occur to every one in usual life; and which, from the beginning, our forefathers, like ourselves, had to learn to bear and to resist. That the injurious consequences which had been threatened would not follow from the disobedience, but that good or pleasure to themselves would be the result, is stated to have been the misleading suggestion; and the same representations to do wrong are perpetually occurring to us all; and what is more dangerous to us than the serpents to them, they occur to us from each other, from fellow-beings, from friends and associates. Whenever a companion of the moment wishes us to do what suits or pleases him, however objectionable we may think it, or it really is, the constant observation from the persuader is, that it will do no harm; that it is not wrong; that no evil will follow from it; that it will be gratifying; that it will be beneficial: whether it be to take liquors or food that we think we ought not, or to join in any scheme or action that we disapprove of, or that is forbidden to us. Such, notwithstanding, are always the urging incitements, by which others seek to induce us to do what they at the moment desire. Every solicitation of this sort is a temptation to us, and is meant to have an inducing effect. Temptations in this shape occur almost every day, and we have always to resist them at every opportunity. Every pleasure is a temptation, and instead of yielding to its persuasion, we must learn to persist in acting as we think or know to be more proper. In this respect, we are all tempters to each other; sometimes fatally so; even with much good meaning. All human beings must therefore be trained to hear a tempter's voice, and to endure his persuasions, without being influenced by them to do what we ought not.

This is a state of things which is inseparable from all ex

istence that possesses activity, varied powers, intelligence, and self-agency. All beings, angels or men, the highest and the lowest, will always be able to do much which they ought not; and would have temporary pleasure from it, and feel many excitements to it. Self will always be gratified by many things that would not be as agreeable to others. Ou self and their self must frequently be in opposition to each other, however perfect both may be. But whatever is pleas urable to us, is a temptation to us to do what will give us the gratification. This will be the same in heaven as in earth-through all the eternity of their being, to every order of intelligence and sensibility, as well as at every present moment. The possibility of doing wrong; the desire of doing what we may like; the momentary gratification that will arise from it; the perception that we should abstain from what is not proper to be done; the temptation of the excitement to it, and of the pleasure which at the time would ensue from it; the habit of enduring this temptation and of withstanding its influence, and the continual self-government which will be necessary to keep inclination, will, judgment, resolution, perseverance, and duty, in harmonious and unrelaxing exercise-these things must accompany all intellectual existence, in every part of the universe, through all time, as we know that they are every day inseparable from our own. Without them, neither our own wellbeing nor that of others can be long conserved. It is awful to mention the Deity himself as being in this state, because we can never think of him with too forbearing veneration; but as far as we ought to allude to such a subject, we may intimate, that none of his creatures have to undergo temptation, or to exert a selfgovernment which he has not every moment to endure and to exercise in himself, in million of millions of times far greater degree; and without the least necessity, for he has no superior. Let us only consider how often our race alone act contrary to his wishes, and yet how he spares and bears with all. Let us remember that he is continually sending his rain, and heat, and sun, and the food, and comfort, and blessings which they produce, to the evil as well as to the good. Let us think how steadily he coerces and regulates his uncontrollable omnipotence-that tremendous power which no one can resist, and none but himself can govern-for the good of all, instead of only to please himself. Let us reflect

what temporary gratifications of various sorts he might derive from capriciously exercising it on his dependant beings; and from sporting for his own enjoyment with them, as we do with what is at our mercy. Let us recollect the provocations which uncountable millions are every moment giving to him by their misconduct, absurdities, and disobedience; and we shall feel that his steadiness in resisting the temptations and excitations which he must be undergoing, and the self-government which he must be every moment practising, must be as marvellous, and are really as incomprehensible by us, as any other power and quality of his adorable and indescribable nature. He imposes no precept upon us, of which he does not present to us in his own conduct a magnificent example of spontaneous practice.

Thus we see that our paradisiacal ancestors could not but have to acquire, from the beginning of their beings, this habitual power of withstanding temptation and of continual self-government of their inclinations, wishes, appetites, and powers, and of obeying their Divine Instructer; they were even in danger of being misled by each other. Each had to attain and practise against the other, the resolution and the ability not to yield to any suasion or influence when the request was improper, the advice erroneous, or the entreaty prejudicial. Love, a beauty and a blessing as it is, would, to them as to us, be as pernicious as a fiend's hatred, without this self-guarding and self-commanding power. How many myriads have been victims even to intending kindness, not purposely misleading, for want of this acquired independence and wisely-resisting power!

These views seem to present to us the rationale of the events in paradise-the leading principles on which they were permitted or appointed to take place.*

*It is a curious fact, that the Mexicans had a tradition of the history of Eve, and a representation of it, in their symbolical paintings. Humboldt thus mentions the circumstance.

In describing the hieroglyphical paintings of the Mexicans in the Borgian Museum, at Veletri, he says, that No. 1, Cod. Borg. fol. 11, repre sents "the mother of mankind, the serpent woman, Cihua_cohuatl." Another, No. 2, "the same serpent woman, the Eve of the Mexicans." -Humb. Researches, vol. ii. p. 83, 4.

Of the Codex Vaticanus, he mentions, "the group, No. 2, represents the celebrated serpent woman Cihua cohuatl, called also Quilatzi or Tonacacihua, woman of our flesh. She is the companion of Tonacateuctli. The Mexicans considered her as the mother of the human race.

LETTER XIII.

Considerations on the Transgression of Adam and Eve, and on the Divine Plan with respect to that event-Its Results-Thoughts on the Conduct of the Deity towards them and their posterity.

THE new-made beings did not attain that self-government nor that docility, without which human existence could not but become a frequent scene of moral evil. Not even their veneration or love for their Creator and Benefactor, was of force sufficient to restrain them from that action and gratification which would be the beginning of it, and the certain cause of more, by disregarding and disobeying his counsels and commands.

The natural inclination to do what they chose, and to have a pleasure within their own easy reach, overcame their resolutions and motives to obey. They plucked, they ate, they sinned, they showed their own weakness and folly. They committed a disobedience which, having once done, they were certain to repeat. I believe they did no more than what every one of their descendants would have done. As far as I can judge and feel of myself, I have no doubt that I should, in that state and stage of human being, have erred in the same manner. I think I have, in many parts of my life, in some respect or other, acted as wrongly, with as strong reasons to do otherwise, and with no greater temptations than they had to resist. I can have, therefore, no doubt, that Adam and Eve, in these incidents, were a fair and full representation of human nature. In "Adam all sinned," because all would have sinned under the same circumstances, and all have ever since sinned in the same manner. Our first parents were not worse than any of their posterity. In them the natural powers and tendencies of their order of being, at its commencement, were fairly tried and put into action. The result corresponded with the cir

After the god of the celestial Paradise, Ometeuctli, she held the first rank among the divinities of Anahuac. We see her always represented with a great serpent."-Humb. ib. vol. i. p. 195. "Their Adam is called Tonacateuctli, or, Lord of our flesh." He is represented in the Codex Borgianus, fol. 9.--Humb. ib. 226.

VOL. II.-S