The second remark which we have to make before entering upon the immediate subject of our Lecture refers to the natural progression of the living development of the human consciousness. This gradation, we would observe, holds good, and is applicable, not merely to the moral education of man, but also to the intellectual improvement of man’s capacity, as at present constituted, for all higher and divine verities. But, however true this may be, where the general sense for truth is not from the first open and full of light, where the soul is not already perfectly free and pure; yet on the other hand there is nothing against--on the contrary, every thing favors the supposition, that the earliest revelation imparted to mankind--the illumination which was given to the first man, and bestowed upon him as his heavenly inheritance on earth, was a full and perfect enlightenment of his mind [_geist_]. For his senses were open and clear, his soul as yet incorrupt, pure, and free. Both were directed to God, and being one with and at unison with nature, were keenly alive to and deeply impressed by every token of God’s glory and majesty in creation. It is quite an error to assume, or, rather, to fancy, that this state of purity and innocence was a state of ignorance like that of the child or of the wild man. The tree of life was given to him entirely and without reserve, as also dominion over the earth, whose first-made living creatures the Lord subjected to his dominion, bringing them before him to call and to name them. The knowledge of death was indeed designedly withheld from him, as also the existence of the evil spirits, even because it was exactly therein that his trial and probation were to consist. And so both are perfectly reconcilable: that height of knowledge in the clearest light of nature, which the sacred traditions of all primitive nations so positively and unanimously assign to the first man, is in nowise inconsistent with that ignorance of death which is no less expressly ascribed to him. Moreover, had man but preserved and kept alive in his heart this feeling of God, he would immediately have recognized his enemy, and even thereby have triumphed over him, and become the redeemer of nature, instead of requiring, now that he has failed in that his high destination, a Redeemer for his own fallen race. This first revelation, therefore, was, we may well assume, in the beginning as it will also be in the end, a full enlightenment of the spirit of man, but which, however, was soon darkened by his disobedience and fall. This, too, is the shape which the matter assumes in the legendary history of all the primeval nations of antiquity, and these are the threads of light which in the labyrinthine confusion of legends, symbols, and tongues of earliest heathendom, carry us safely out of its mazes and back to the clear starting-point of the pure and undefiled revelation of God. It were not difficult to show how, through the first two millenniums and a