From this part of our sacred discussion we further behold the horrible nature of the fall and of original sin, in that the whole human race is sunk in ignorance of its very origin. We see male and female come together in marriage union. We see the female at her appointed time bring forth from a drop of masculine blood her infant into the light of heaven. These things, we repeat, are familiar to the sight and to the knowledge of all; and yet, if the Word teach and instruct thee not, thou knowest nothing of the marvelous work which is wrought and which thine eyes behold. This ignorance is abundantly proved by the vain disputations of philosophers, which we have just been contemplating. Is not this then a miserable ignorance and a horrible blindness? Whereas, had Adam continued in his innocency, he would have found no need of instructing his posterity in their origin, even as there was no need of being himself instructed in the creation of his wife Eve, for the moment he saw her he knew that she was "bone of his bones, and flesh of his flesh." And had the original innocence continued, the same knowledge of themselves would have existed in all the posterity of Adam. They would all have understood the great final and efficient Cause of which things we now know little or nothing more than the beasts of the field themselves. Therefore to the ears of reason this is a most beautiful and pleasing fable which philosophers have with pleasure greatly misused, if they heard it and just as they heard it, especially those versed in the arts and wisdom of the Egyptians. But for us it is an inexpressibly precious wisdom that makes known to us the fable the world judges ridiculous; namely, that the genesis of the generation of man was constituted by the Word of God. For God takes the dust of the earth and says, "Let us make man!" Likewise afterwards he takes the rib of Adam and says, "Let us make a helpmeet for man." We will now consider the words themselves since we have referred sufficiently to the doctrine as it was necessary to do so. Having thus discussed, as was necessary, the divine facts themselves, contained in the text before us, let us now consider the expressions used by the sacred historian in recording them. Jehovah God, says Moses, caused to glide or fall upon Adam THARDEMAH, "a slumber" or a "deep sleep;" for the verb RADAM signifies "to fall asleep as those do who become drowsy unaware and nod the head." For there are various kinds and degrees of sleep. Some are heavy and profound, which are so deep as to be disturbed by no dreams. These are healthful, because they moisten the body, are beneficial to promote digestion, and are attended with no distress to the head. Others again are light, mingled as it were with wakefulness. In these latter, dreams are more frequent. They also, more or less, distress the head and are proofs of a weakness of body.