J. H. Richardson suggests in the Standard, Sept. 10, 1901, that the first chapter of Genesis describes the creation of the spiritual part of man only—that part which was made in the image of God—while the second chapter describes the creation of man’s body, the animal part, which may have been originated by a process of evolution. S. W. Howland, in Bib. Sac., Jan. 1903:121-128, supposes Adam and Eve to have been twins, joined by the ensiform cartilage or breast-bone, as were the Siamese Chang and Eng. By violence or accident this cartilage was broken before it hardened into bone, and the two were separated until puberty. Then Adam saw Eve coming to him with a bone projecting from her side corresponding to the hollow in his own side, and said: “She is bone of my bone; she must have been taken from my side when I slept.” This tradition was handed down to his posterity. The Jews have a tradition that Adam was created double-sexed, and that the two sexes were afterwards separated. The Hindus say that man was at first of both sexes and divided himself in order to people the earth. In the Zodiac of Dendera, Castor and Pollux appear as man and woman, and these twins, some say, were called Adam and Eve. The Coptic name for this sign is _Pi Mahi_, “the United.” Darwin, in the postscript to a letter to Lyell, written as early as July, 1850, tells his friend that he has “a pleasant genealogy for mankind,” and describes our remotest ancestor as “an animal which breathed water, had a swim-bladder, a great swimming tail, an imperfect skull, and was undoubtedly a hermaphrodite.” Matthew Arnold speaks of “the freshness of the early world.” Novalis says that “all philosophy begins in homesickness.” Shelley, Skylark: “We look before and after, And pine for what is not; Our sincerest laughter With some pain is fraught; Our sweetest songs are those That tell of saddest thought.”—“The golden conception of a Paradise is the poet’s guiding thought.” There is a universal feeling that we are not now in our natural state; that we are far away from home; that we are exiles from our true habitation. Keble, Groans of Nature: “Such thoughts, the wreck of Paradise, Through many a dreary age, Upbore whate’er of good or wise Yet lived in bard or sage.” Poetry and music echo the longing for some possession lost. Jessica in Shakespeare’s Merchant of Venice: “I am never merry when I hear sweet music.” All true poetry is forward-looking or backward-looking prophecy, as sculpture sets before us the original or the resurrection body. See Isaac Taylor, Hebrew Poetry, 94-101; Tyler, Theol. of Greek Poets, 225, 226.