It is further evident that this tragic event must have occurred in that Tigro-Euphratean region which was the Biblical site of Eden[43] and that while the Sethite race presumably occupied the original home of Adam, and adhered to that form of religion which is expressed in the worship of Jahveh, the coming Redeemer and the expected 'Seed of the Woman,' the other race spread itself more widely, probably attained to a higher civilisation, in so far as art is concerned, in some of its divisions, and sank to a deeper barbarism in others, while it retained the original worship of God the Creator (Elohim). Hence the Sethite race is designated as the sons of Adam (Beni ha Adam), the true and legitimate children of the first man, and the Cainites as Beni Elohim, or sons of God.[44] The mixture of these races produced the godless, heaven-defying Nephelim, the Titans of the Old Testament, whose wickedness brought on the diluvial catastrophe. These half-breeds of the antediluvian time were in all probability the best developed, physically and perhaps mentally, of the men of their period; and but for the Deluge they might have become masters of the world. [43] _Modern Science in Bible Lands_, chap. iv. [44] That this is the true meaning of the expressions in Genesis vi. I cannot doubt. See discussion of the subject in the work cited in previous note. This question of different races and religions before the Flood is, however, deserving of a little farther elucidation. The names Elohim and Jahveh are used conjointly throughout the Book of Genesis except in its first chapter, and their mode of occurrence cannot be explained merely on the theory of two documents pieced together by an editor. It has a deeper significance than this, and one which indicates a radical diversity between Elohists and Jahvists even in this early period. In the earliest part of the human history, as distinguished from the general record of creation, the two names are united in the compound Jahveh-Elohim, but immediately after the fall Eve is represented as attributing to, or identifying with, Jahveh alone the birth of her eldest son--'I have produced a man, the Jahveh,' and which may mean that she supposed Cain to be the promised manifestation of God as the Redeemer. Accordingly Cain and Abel are represented as offering sacrifice to Jahveh, and yet it is said in a verse which must be a part of the same document, that it was not till the time of Enos, a grandson of Adam, that men began to invoke the name of Jahveh. It would seem also that this invocation of Jahveh was peculiar to the Sethites, and that the Cainites were still worshippers of Elohim, the God of nature and creation, a fact which perhaps has relation to the so-called physical religion of some ancient peoples. Hence their title of Beni ha Elohim. Thus the division between the Cainite and Sethite races early became accentuated by a sectarian distinction as well. We may imagine that the