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Historians of philosophy still began with Adam, because only a philosopher could have named all created things. There was, indeed, one difficulty which had much troubled some theologians: this was, that fishes were not specially mentioned among the animals brought by Jehovah before Adam for naming. To meet this difficulty there was much argument, and some theologians laid stress on the difficulty of bringing fishes from the sea to the Garden of Eden to receive their names; but naturally other theologians replied that the almighty power which created the fishes could have easily brought them into the garden, one by one, even from the uttermost parts of the sea. This point, therefore, seems to have been left in abeyance.(418) (418) For the danger of "the little system of the history of the world," see Sayce, as above. On Dugald Stewart's contention, see Max Muller, Lectures on Language, pp. 167, 168. For Sir William Jones, see his Works, London, 1807, vol. i, p. 199. For Schlegel, see Max Muller, as above. For an enormous list of great theologians, from the fathers down, who dwelt on the divine inspiration and wonderful gifts of Adam on this subject, see Canon Farrar, Language and Languages. The citation from Clement of Alexandria is Strom.. i, p. 335. See also Chrysostom, Hom. XIV in Genesin; also Eusebius, Praep. Evang. XI, p. 6. For the two quotations given above from Shuckford, see The Creation and Fall of Man, London, 1763, preface, p. lxxxiii; also his Sacred and Profane History of the World, 1753; revised edition by Wheeler, London, 1858. For the argument regarding the difficulty of bringing the fishes to be named into the Garden of Eden, see Massey, Origin and Progress of Letters, London, 1763, pp. 14-19. It had continued, then, the universal belief in the Church that the