The Hereford map of the thirteenth century represents the terrestrial Paradise as a circular island near India, cut off from the continent not only by the sea, but also by a battlemented wall, with a gateway to the west. Rupert of Duytz regards it as having been situated in Armenia. Radulphus Highden, in the thirteenth century, relying on the authority of St. Basil and St. Isidore of Seville, places Eden in an inaccessible region of Oriental Asia; and this was also the opinion of Philostorgus. Hugo de St. Victor, in his book "De Situ Terrarum," expresses himself thus: "Paradise is a spot in the Orient productive of all kind of woods and pomiferous trees. It contains the Tree of Life: there is neither cold nor heat there, but perpetual equable temperature. It contains a fountain which flows forth in four rivers." Rabanus Maurus, with more discretion, says, "Many folk want to make out that the site of Paradise is in the east of the earth, though cut off by the longest intervening space of ocean or earth from all regions which man now inhabits. Consequently, the waters of the Deluge, which covered the highest points of the surface of our orb, were unable to reach it. However, whether it be there, or whether it be anywhere else, God knows; but that there _was_ such a spot once, and that it was on earth, that is certain." Jacques de Vitry ("Historia Orientalis"), Gervais of Tilbury, in his "Otia Imperalia," and many others, hold the same views, as to the site of Paradise, that were entertained by Hugo de St. Victor. Jourdain de Sèverac, monk and traveller in the beginning of the fourteenth century, places the terrestrial Paradise in the "Third India;" that is to say, in trans-Gangic India. Leonardo Dati, a Florentine poet of the fifteenth century, composed a geographical treatise in verse, entitled "Della Sfera;" and it is in Asia that he locates the garden:-- "Asia e le prima parte dove l'huomo Sendo innocente stava in Paradiso." But perhaps the most remarkable account of the terrestrial Paradise ever furnished, is that of the "Eireks Saga Vídförla," an Icelandic narrative of the fourteenth century, giving the adventures of a certain Norwegian, named Eirek, who had vowed, whilst a heathen, that he would explore the fabulous Deathless Land of pagan Scandinavian mythology. The romance is possibly a Christian recension of an ancient heathen myth; and Paradise has taken the place in it of Glœsisvellir. According to the majority of the MSS. the story purports to be nothing more than a religious novel; but one audacious copyist has ventured to assert that it is all fact, and that the details are taken down from the lips of those who heard them from Eirek himself. The account is briefly this:--