THE 
 
 TRUTH OF THE BIBLE, 
 
LONDOX : PRIXTED BY 
 
 SPOTTISWOODE AND CO.. XEW-STRKtT SQCAKI 
 
 AXD PAULIAMtNT STUliliT 
 
THE 
 
 TRUTH OF THE BIBLE 
 
 EVIDENCE FEOM THE MOSAIC AND 
 
 OTHER KECORDS OF CREATION; THE ORIGIN 
 
 AND ANTIQUITY OF MAN ; THE SCIENCE OF SCRIPTURE 
 
 AND FROM THE ARCHiEOLOGY OF DIFFERENT 
 
 NATIONS OF THE EARTH. 
 
 EEV. BOURCHIER WREY SAVILE, M.A. 
 
 Curate of Coombe, in the Diocese of Exeter : 
 Author of ' Revelation and Science,' ' EgiipCs Testimoiry to Sacred Ifistoni,' dc. 
 
 The Word of the Lord is right; and all his Works are done in 
 truth." Psalm xxxiii. 4. 
 
 I have shewed thee new things from this time, even hidden things, 
 and thou didst not know them.' Isaiah xlviii. 0. 
 
 LONDON : 
 
 LONGMANS, GREEN, AND CO. 
 
 187L 
 
PEEFACE 
 
 In publishing this work on tlie Trute of the Bible, the 
 object of which is to show the existing harmony between 
 Scripture and Science, I would fain preface it with a 
 few remarks on the use of certain terms which will 
 be met with occasionally in the following pages. 
 
 A distinguished writer* of the present day has very 
 justly condemned the too frequent employment of such 
 epithets as 'Atheist, Pantheist, Infidel, Socinian, Ea- 
 tionalist, Neologian, blasphemer, dishonest, abominable, 
 fiend, instrument of Satan,' &c. &c., when speaking 
 of those from whom we are compelled to differ, not 
 only as regards the right interpretation of Scripture, 
 but more especially in their manner of treating the 
 same. 
 
 Careful as I have been to avoid everything like abuse 
 of those whose opinions on Biblical subjects are different 
 from my own, I submit that it is impossible to avoid 
 occasionally using some of the least objectionable terms 
 in tlie category mentioned above ; at the same time 
 I purposely disclaim using them in anything like an 
 offensive sense. E.g, I understand the term ' Neologian ' 
 to be descriptive of one who treats religioti as the 
 learned in the present day treat science, under a "iieio 
 
 ^ See an article in the Cotdemporanj Review by iLe Duan of 
 Westminster, vol. i. p. 540. 
 
Vi PREFACE. 
 
 aspect ; and different from the way in which it has been 
 viewed by Christians for the last eighteen centuries. By 
 the term 'Eationalist' it is neither unfair nor uncourteous 
 to apply it to those who place reason on a par with, or 
 above, revelation in their mode of handling Scripture, 
 though they will probably deny that those portions of 
 the Bible which they question and criticise are a ' revela- 
 tion' in the ordinary sense of the word. 
 
 If the term 'Infidel' be met with in the following 
 pages, I pray the reader to understand that it is not used 
 in the same sense as that of ' atheist.' The two terms, 
 though often most erroneously used as synonymous, are 
 in truth essentially different. By the former I under- 
 stand one who denies to Scripture the infallibility, or 
 supremacy in all things treated of therein, with which 
 the Church of Grod, both of the Old and New Covenant, 
 has regarded it from the beginning. By the latter, as it 
 can only be applied to those who deny the existence 
 of the Supreme Being, it would be manifestly improper 
 to employ such a term towards those who believe that 
 ' God is' as much as we do ourselves. 
 
 If it be possible, without any infraction of that heaven- 
 born principle with which it becomes us to conduct all 
 controversy, and which, as the Apostle says, ' covereth all 
 things,' to assign a reason for so many in the present day 
 questioning and denying the Truth of the Bible, I 
 think it may be traced to want of early training, and 
 a deficiency of study of the letter of Scripture on the one 
 hand, as well as to the absence of a right faith which 
 alone inclines the heart to a reception of the spirit of 
 Scripture on the other. For, as St. Bernard says, ' The 
 study of God's word and the mere reading of it, differ as 
 much as the friendship of such who every day converse 
 
PREFACE. vii 
 
 lovingly together doth from the acquaintance with a 
 stranger at an inn, or a casual acquaintance whom he 
 salutes in the street.' So likewise what St. Augfustine 
 remarked concerning a spiritual understanding of the 
 119th Psalm is equally apj^licable to the whole of the 
 Bible, from the first chapter of G-enesis to the last page 
 of the Eevelation — ' The more open it seemeth, the deeper 
 it seemeth to me ; so that I cannot even show how deep 
 it is.' 
 
 It is therefore in the spirit of Love^ and with such an 
 effective weapon of controversy, that we may best hope to 
 succeed in convincing those with whom we are at issue, 
 in accordance with the advice so happily exjDressed by 
 George Herbert: — 
 
 Be calm in arguing, for fierceness makes 
 
 Error a fault, and truth discourtesy. 
 
 Why should I feel another man's mistakes 
 
 More than his sickness or his poverty ? 
 
 In love I should ; but anger is not love, 
 
 Nor wisdom neither; therefore gently move. 
 
 Calmness is great advantage : he that lets 
 
 Another chafe, may warm him at his fire, 
 
 Mark all his wanderings and enjoy his frets; 
 
 As cunning fencers suffer heat to tire, 
 
 Truth dwells not in the clouds : the bow that's there 
 
 Doth often aim at, never hit, the sphere. 
 
 I would therefore fain hope to have caught the 
 excellent spirit which pervades the writings of a leader 
 in that school of religious thought, which it is the object 
 of the present work to controvert, as the following solemn 
 words may show: — 'Who,' asks Professor Jowett (now 
 Head of Balliol) in his work on The Epistles of St. Paul, 
 ii. 595, 'as he draws near to Christ in the face of death, 
 will not feel himself drawn towards his theological 
 opponents? At the end of life, when a man looks 
 
viii PKEFACE. 
 
 back calmly, he is most likely to feel that he exaggerated 
 in some thino's. . . . The truths about which we are 
 disputing cannot partake of the passing stir : they do not 
 oliange even with the great revolutions of human things. 
 They are in eternity, and the likeness of them on earth is 
 to be found, not in the movement on the surface but in 
 the depth of the silent sea. As a measure of the value 
 of such disputes, we may carry our minds onwards to the 
 invisible world, and there behold as in a glass the great 
 theological teachers of past ages, who have anathematised 
 each other in their lives, resting together in the com- 
 munion of the same Lord.' 
 
 All thoughtful persons must have welcomed with 
 satisfaction the statement made by so acknowledged 
 an authority as Sir John Lubbock at the Liverpool 
 meetino- of the British Association in 1870, that there 
 is * no o]3position between Science and Eeligion,' if by 
 the term Religion he means the same thing as Revelation ; 
 for it puts to shame the hasty assertions of Bishop 
 Colenso, that ' The Bible and Science are opposed to 
 each other,' and 'The elementary truths of Greological 
 Science flatly contradict the accounts of the Creation and 
 the Deluge.' To such unfounded dogmas, so unworthy of 
 the author's position as a professed Minister of the 
 Gospel of Truth, we can confidently make this reply, that 
 not a single fact of science fully ascertained has ever yet 
 been shown to be in opposition to a single statement of 
 Scripture rightly understood. 
 
 Religion, as I sincerely believe, has nothing to fear but 
 everything to hope from the progress of real Science, as 
 they are both beams of light from the same sun of 
 eternal truth. The Book of Nature and the Book of 
 Kevelation equally lie open to our inspection. God has 
 
PREFACE. IX 
 
 endowed us with faculties by which we can interpret the 
 one, and has given us His Spirit to enable us to com- 
 prehend the other. By making Science the handmaid of 
 Eeligion, instead of its opponent, as too many are inclined 
 to do in the present day, we shall the more readily dis- 
 cern the perfect harmony between the two, as a modern 
 author has justly said : — 
 
 ' Science has a foundation, and so has Eeligion. Let 
 them unite their foundations, and the basis will be 
 broader, and they will be two compartments of one great 
 fabric reared to the glory of Grod. Let the one be the 
 outer, and the other the inner court. In the one, let all 
 look and admire and adore ; and in the other, let those 
 who have faith kneel and pray and praise. Let the one 
 be the sanctuary where human learning may present its 
 richest incense as an offering to Grod, and the other, the 
 holiest of all, separated from it by a vail now rent in 
 twain, and in which, on a blood-sprinkled mercy-seat, we 
 pour out the love of a reconciled heart, and hear the 
 oracles of the living Grod.' 
 
 B, W. S. 
 
 November 1870, 
 
CONTENTS, 
 
 PAGE 
 
 PEEFACE V 
 
 CHAPTER 
 
 I . . . VARIATIONS IN SCIENCE 1 
 
 II . . . THE MOSAIC COSMOGONY 46 
 
 III . . . HEATHEN COSMOGONIES 90 
 
 IV . . . ANTHEOPOLOGT ^^^ 105 
 
 V . . . ANTIQUITY OF SIAN Ill 
 
 VI . . . UNITY OF RACE 127 
 
 VII .. . GIFT OF SPEECH 134 
 
 VIII . . . THE ORIGIN OF MAN ACCORDING TO MODERN THEORIES 143 
 
 IX . . . THE ORIGIN OF MAN ACCORDING TO ANCIENT THEORIES 181 
 
 X . . . SCIENCE IN SCRIPTURE 200 
 
 XI . . . EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE . . 229 
 
 XII .. . ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE . 259 
 
THE 
 
 TEUTH OF THE BIBLE 
 
 VARIATIONS IN SCIENCE. 
 
 CHAPTER I. 
 
 The Bishop of Exeter, in his Essay on ' The Education 
 of the World,' observes : — 
 
 Physical science, researches into history, a more thorough know- 
 ledge of the world we inhabit, have enhirged oar philosophy beyond 
 the limits which bounded that of the Church of the Fathers. And 
 all these have an influence, whether we will or no, on our determina- 
 tions of religious truth. There are found to be niiore things in heaven 
 and earth than were dreamt of in the patristic theology. God's 
 creation is a new book, to be read by the side of His revelation, and 
 to be interpreted as coming from Him. ... In learning this new 
 lesson, Christendom needed a firm spot on which she might stand, 
 and has found it in the Bihh. . . . He is guilty of high treason 
 against the faith, who fears the result of any investigation, whether 
 philosophical, or scientific, or historical. — Essays and Reviews, pp. 
 44, 47. 
 
 Cordially agreeing with the Bishop's statement, that 
 ' Grod's creation is (to us) a new book, to be read by the 
 side of His revelation and to be interpreted as coming 
 from Him,' — in other words, that there can be no dif- 
 ference between the Book of Nature and the Book of 
 Life, — the object of the present work is to meet the argu- 
 ments of those who are unable to discern the perfect 
 harmony between the two — who ignore the ' firm stand- 
 point ' on which Christendom has rested for so many ages, 
 and who imply that every fresh investigation into which 
 we are led by the progress of modern discovery only tends 
 to show the wide divergence between science and faith. 
 
2 THE TEUTH OF THE BIBLE. 
 
 Only let the investigation be conducted on the prin- 
 ciples of justice and truth ; and we shall be satisfied 
 with Dr. Buckland's conclusion, that if ' superficial geolo- 
 gical investigations lead the mind fromi the Holy Scrip- 
 tures, thorough investigations lead it hach.^ For we are 
 warranted in maintaining that the first great condition of 
 every sort of knowledge is a proper regard for the Bible 
 itself. If we are once tempted to place in thought the 
 finite on a par with the infinite, or reason before revela- 
 tion, and to forget the abiding presence of Him who soars 
 above all philosophy, we speculate and conjecture and 
 doubt, and are ' in wandering mazes lost.' But when the 
 Bible opens out the highest truths which concern our 
 race for time and eternity, and teaches us w^hat we must 
 do to be saved, all secular knowledge, which, as Cowper 
 says, is the mere material with which wisdom builds, 
 ranges itself lower down in the scale and assumes its 
 proper position, instead of floating loosely amidst the 
 vague speculations of the human mind. 
 
 Before entering upon the consideration of some of 
 these vague speculations, and the extraordinary variations 
 which exist amongst the professedly wise on almost every 
 department and every detail of modern science, we must 
 lay down this axiom at the outset, and challenge every 
 opponent to its disproof, — that not a single fact fully ascer- 
 tained, has ever yet been shown to be in opposition to a 
 single statement of Scripture, rightly understood. On 
 this it behoves us to take our stand, for this we most 
 earnestly contend, that there never has been and never 
 can be the slightest divergence between the statements 
 in revelation and the discoveries of modern science ; in 
 other words, between the Oracles and the Works of Grod. 
 If both parties — that is, the harmonists and their oppo- 
 nents — would only agree to this, we should form a better 
 estimate of each other's creed, and be more likely to 
 approximate to the real opinions entertained by both in 
 the end. 
 
 In treating on this subject I cannot forbear from 
 quoting the touching appeal which Professor Jellett made 
 to the Church Congress, held in Dublin a.d. 1868, in his 
 address on ' The Influence of the increased Investigation of 
 Physical Science on the Eeligious Views of those engaged 
 
VAKIATIONS IN SCIENCE. 3 
 
 in such Enquiries and on Theology in general.' After 
 dwelling upon the great danger to be apprehended from 
 the 23resent mutual relations of Science and Theology, 
 which he pronounces to be ' mutual isolation,'' he justly 
 declares — 
 
 If thinkers be divided into two isolated bodies, neither of whom 
 will listen to the reasoning of the other, their contests can be 
 nothing but mutual invective, the- necessary effect of which is to 
 close the mind of each party against the portion of truth possessed 
 by the other. 
 
 Against such an unwise course he warns his clerical 
 brethren, appealing to them in the following touchino- 
 words, to which we shall do well to take heed : — 
 
 I ask you to place yourself in the position of those who, in their 
 pursuits and habits of thought, may be said to belong to two worlds 
 — the world of science and the world of theology. I ask you to be- 
 lieve, that there are in the world of science— even amongst those 
 whom you regard as fatally astray — men who entered on the career 
 of enquiry with a devotion to truth as pure as ever yours was. I 
 ask you to believe, that in the world of science there are men who 
 would welcome that as the brightest dawn of their lives which, 
 should scatter the perplexities that cloud their horizon now, in whose 
 light they should be able to read that the writing of God in the 
 book of iRevelation holds the same language as the writing, not less 
 His, in the book of Nature. And I ask you, in the name of that 
 highest charity which is also the highest justice, to abstain from 
 those wholesale bitter and senseless denunciations of ' the puny 
 arrogance of human science,' — ' the petty conceit of human philo"- 
 sophy,' which are to be heard in so many a pulpit, on so many a 
 platform. I ask it of you, as you would not drive from the Gospel 
 of Christ men who seek no higher blessing than to be convinced of 
 its entire truth. I ask it of you, as you would draw from the march 
 of science — which you cannot arrest — all the benefit, which it may 
 well give you. And I ask it of you, as you would hasten the 
 advent of that day, for which we pray as fervently as you do, 
 and distant as it may seem now, that day will come — when men 
 shall learn that Science and Revelation lead to the same haven — 
 the day when those mighty streams, which seem now to flow in 
 parted channels, shall pour their united waters into the one great 
 ocean of truth. 
 
 While we express our earnest hope that both parties 
 may alike benefit by the eloquent peroration with which 
 Professor Jellett concluded his admirable address on the 
 proper connection between Science and Revelation, at the 
 same time we may contend, in a Christian spirit, not only 
 for The Truth of the Bible in all the various subjects 
 dogmatically stated therein, or fairly to be inferred there- 
 
 B 2 
 
4 THE TRUTH OF THE BIBLE. 
 
 from, but also it behoves us to sliow, that the variations 
 of science, or rather differences amongst those who claim 
 to be scientific men, are so great and so numerous, that 
 it necessarily lessens our confidence in their opinions. 
 When, therefore, we find the Saturday Revieiu declaring 
 that — 
 
 If any new proposition comes with the authority of an esta- 
 blished professor of the science, we accept it 2oifh the conjidence with 
 which a JRo7nan Catholic mi^ht take the decision of the infallible 
 Church 
 
 Or others, who are content to accept any opinion or 
 hypothesis without difficulty or investigation, so that it 
 be only dignified with the name of science, proclaiming 
 that we should regard every scientific dictum 'as an 
 oracle,' we are constrained to ask, how we are to accept 
 the oracle wheoi it speaks in different senses ? That it 
 does so will be our object now to show. 
 
 We must, however, premise, that there is this distinc- 
 tion between the teachings of Scripture and Science. 
 The Bible claims to be the work of One, wlio is the 
 Infinite, the Eternal — the Omniscient Ood — and who 
 inspired ' holy men of Grod to speak as they were moved 
 by the Holy Ohost ; ' so that its teaching must not only 
 be uniform in all its parts, but also, on whatever subject 
 it treats, essentially and perfectly true. 
 
 When, therefore, we read of such assertions as these : 
 ' The facts revealed by modern Science are utterly irrecon- 
 cilable with Scripture statements,' — or as Bishop Colenso 
 asserted, in a lecture delivered at the meeting of the 
 Anthrojjological Society, May 16, 1865, that 'the ele- 
 mentary truths of Oeological Science flatly contradict the 
 accounts of the Creation and the Deluge,' — we can only 
 lament the blindness of those who make such a parade 
 of their knowledge, while at the same time they are un- 
 conscious of the ignorance which they betray. For these 
 hasty conclusions, so far from showing the discord be- 
 tween Science and Scripture, only prove the impossibility 
 of the finite comprehending the wisdom of the Infinite. 
 Nay, is it not an abuse of terms to call that ' Science ' 
 which contradicts the plain teaching of the Word of 
 Grod ? What a misnomer to claim that honoured title 
 for some of the tlieories which are proposed for our 
 
VAraATIONS IN SCIENCE. O 
 
 acceptance — tlien adopted by the ' professedly wise ' — then 
 applauded by the world at large, until refuted by subse- 
 quent and deeper investigations into the Book of Nature, 
 and then pass away 
 
 Like the baseless fabric of a vision, 
 Which leaves not a wreck behind.^ 
 
 Why is this ? Because men fondly imagine that they 
 may treat the Bible as an old almanack, and that the 
 progress of Science in the present day is sufficient to over- 
 throw the supremacy of the Divine Word. Instead of treat- 
 ing Theology as the Queen of Sciences, and Philosophy 
 as the handmaid of Eeligion, according to the teaching of 
 Bacon, they are apt to disregard his principles altogether ; 
 and hence Science has now become of that speculative 
 nature which we so often find it to be. But what says the 
 great Philosopher of the sixteenth century? 
 
 Let no one expect any great progress in the sciences (especially 
 their operative part) unless natural philosophy be applied to particular 
 sciences, and they again be referred back to natural philosophy. For 
 want of this, astronomy, optics, music, many mechanical arts, medicine 
 itself, and what perhaps is more wonderful, moral and political philo- 
 sophy, and the logical sciences, have no depth, but only glide over tJie 
 surface and variety of things ; because these sciences, when they have 
 been once partitioned out and established, are no longer nourished by 
 natural philosophy. . . . But we can little wonder that the sciences 
 grow not when they are separated from their roots. — Novum Organ. 
 i. § 80. 
 
 And again, the same 'acknowledged' authority ob- 
 serves : — 
 
 Generally let this be a rule, that all partitions of knowledges be 
 accepted for lines and veins, than for sections and separations ; and 
 that the continuity and entireness of knowledge be preserved. For 
 the contrary hereof hath made particular sciences to become harren^ 
 shallow^ and erroneous, while they have not been nourished or main- 
 tained from the common fountain. — Advancement of Lear?iing, 
 Book II. 
 
 And so a modern Philosopher, the late Professor W^aitz 
 of the University of Marburg, in his Introduction to An- 
 thropology, observes : — 
 
 1 The Kev. G. Henslow, in a paper read at the Victoria Institute, 
 observes : — ' All startling and new theories pass through three stages 
 of ridicule, examination, and acceptance;^ but he has omitted to notice a 
 fourth stage, viz., that of retraction, as will be seen is so often the case, 
 when the result proves that they are not 'found reconcilable with 
 truth.' — Journal of Transactions, iv. 262. 
 
6 THE TEUTH OF THE BIBLE. 
 
 In Germany it is at present a common case, that in the fields of the 
 various science?, and even within the limits of a single science, opposite 
 theories f/)'02V up, unthoid their resp)ective propounders taking amf notice of 
 one another'' s views or making any attempt to reconcile their contradictory 
 dogmas. The strength of party comes in place of strength of reason- 
 ing ; and the labour of giving scientific proofs seems superfluous, 
 •where deference is merely yielded to the authority of those who, 
 agreeing in some general principles, appear to support one another 
 with the instinctive interest of an esptrit de corps. 
 
 Far be it from us to attempt to depreciate the investi- 
 gations of learned men in any of the paths of Science 
 which it is their taste and inclination to pursue. But we 
 are warranted in pointing out that the rash speculations, 
 the endless variations, and the perpetual oscillations of what 
 is often too hastily dignified by the name of Science, may 
 be traced to the systematic neglect of the true principles 
 of the Baconian philosophy. It may be truly said of such 
 variations that their name is legion, and it will be my aim 
 to show that they are of such a nature as to preclude our 
 yielding to them any deference, from the fact that there is 
 so much confusion, such a Babel of tongues amongst the 
 savans of the present day, that it is difficult to know 
 which to choose, or where scientific truth is to be found. 
 
 It is not quite two centuries since Burnet, one of the 
 most learned men of his age, published his Sacred Theory 
 of the Earth, which he stated boldly, contained an ' account 
 of the Originals of the earth, and of all the general changes 
 which it hath undergone, or is to undergo, till the con- 
 summation of all things ! ' Many of the learned in Bur- 
 net's time believed Paradise, where Adam dwelt, was in the 
 air, somewhere between the earth and the moon. Burnet 
 set himself to correct this false notion, and confidently 
 maintained that it was on the earth, in the Southern 
 hemisphere near the equinoctial line, though not where 
 the Bible places it. This gave Butler occasion to select 
 this conceit as a fair mark for satire, when, amongst the 
 numerous accomplishments of Hudihras, he says : — 
 
 He knew the seat of Paradise, 
 Could tell in what deg-ree it lies ; 
 And, as he was disposed, could prove it 
 Below the moon, or else above it ! 
 
 Although Buffon subsequently declared that Burnet's 
 work was only an historical romance, it was treated as a 
 
VAEIATIOXS IN SCIENCE. 7 
 
 work of profound science in his own day, and w^as cele- 
 brated by Addison in a Latin ode, while Steele praised it 
 in the Spectator. 
 
 We must proceed now to consider some of these Varia- 
 tions in Science^ under the different heads of Astronomy, 
 Greology, Anthropology, Egyptology, and Theology. 
 
 ASTRONOMY. 
 
 It is undeniable, that for 5,500 years (assuming the truth 
 of the Biblical date for the age of man) the scientific 
 world, with the exception of Pythagoras, Aristotle, and a 
 few others who appear to have had some misgivings on 
 the subject, were convinced of the truth of the Ptolemaic 
 system, until Copernicus made his grand discovery, and 
 then it was brought to believe exactly the reverse. Here 
 was a great fact, which, although incidentally referred to in 
 the Bible, as will be seen in our chapter on the Science of 
 Scripture, the intellect of man had not been able before 
 to find out, notwithstanding his advanced age (millions of 
 years, according to some of our speculative philosophers), 
 and the truth of which the veriest tyro has not now the 
 slightest doubt. 
 
 The same may be said of Newton's discovery of the law 
 of gravitation,^ for though there are disputes amongst the 
 learned respecting its application, there are none concern- 
 ing the existence of the law itself. This may be seen in 
 
 1 There is this curious fact respecting Newton's discovery of the Imu 
 of gravitation. At one period of his investigations it must have been 
 to him a mere conjecture, but as it fulfilled this and that requirement, 
 it became more and more probable. But as the great philosopher 
 continued his investigations into the details of the moon's motion — 
 in which he omitted one term that he thought insignificant — he erred 
 in the rate of the motion of the apse of her orbit. The result of the 
 calculation was about half what it ought to have been, and what ob- 
 servation proved it to be. What was Newton's opinion of this ? He 
 still believed the law of gravitation, for it solved everything but this 
 one case. Here the manus etiiendatrix Dei was brought in, and Sir 
 Isaac, for a time, believed that God's own direct interference made 
 the apse move twice as fast as it ought to have done by the law of 
 gravitation. The error in the omission of the term, thought to be 
 small, was soon pointed out by Clairaut ; and when it was restored to 
 the calculation, ail came out right, and the law was established upon 
 a sound and true foundation. 
 
8 THE TEUTH OF THE BIBLE. 
 
 the discovery of the planet Neptune by those distinguished 
 Astronomers, Adams and I^e Verrier, whose calculations 
 of the position of the planet which caused the perturba- 
 tions of Uranus, dependent as they were upon the applica- 
 tion of the law of gravitation, did not by any means agree. 
 From the Report on the History of the Discovery, published 
 at Washington in 1850, it appears that Adams and Le 
 Verrier did not arrive at the same position of the planet 
 — that the discrepancies in the calculated elements of 
 that planet were considerable — that the planet Neptune, 
 when found, was not in the place assigned to it by either of 
 its discoverers ; and finally, that the elements of the orbit 
 of Neptune, as determined from observation, differ so much 
 from those calculated by Adams and Le Verrier, that they 
 cannot be made to agree with either.^ 
 
 But how different is the case in regard to other mat- 
 ters on which the learned have been speculating with in- 
 creasing boldness, notwithstanding the numberless errors, 
 especially in the science of Greology, which time has 
 brought to light. Take, for example, what is termed the 
 Nebular hypothesis, which, until within the last quarter of 
 a century, was unhesitatingly accepted by the scientific 
 world under the influence of such great names as Hutton, 
 La Place, and Herschel, when Professor Sedgwick, in reply 
 to Dean Cockburn's challenge after the York meeting of 
 the British Association in 1 844, stated that he ' declined to 
 support the Nebulous theory,' The theory of there being 
 
 ^ Mr. Reddie, in a paper read at the Victoria Institute, March 1 8, 
 1867, has given an account of the discrepancies between the two in 
 the following tabular form : — 
 
 
 Theoretical 
 
 Actual 
 
 Adams 
 
 Le Verrier 
 
 Walker and Pierce 
 
 Mass of Neptune 
 
 Eccentricity 
 
 Mean distance from 
 sun 
 
 Period of revoltition . 
 
 Longitude of perihe- 
 lion 
 
 1 
 
 6,666 
 
 0-12062 
 
 87-247 
 299°-2 
 
 1 
 9,322 
 0-10761 
 
 36-154 
 217-378 years 
 
 284°-7 
 
 1 
 
 19,840 
 0-00872 
 
 30-037 
 164-618 years 
 
 47°-2 
 
 Journa} of Transactions ^ ii. 69. 
 
VAEIATIONS IN SCIENCE. 9 
 
 a cloud of luminous matter circling round a centre, and in 
 process of time cooling down into a solid globe like our 
 own, was long in full vogue amongst our savans, notwith- 
 standing the adverse opinion of the most devout, whose 
 hearts, to use the fine metaphor of Nichols, ' swell with 
 that humility which is the best homage to the Supreme,' 
 who believed that, in due time, all the nebulae would be 
 resolved into clusters of stars, if sufficient telescopic power 
 could be obtained, an idea which has been fully realised 
 by the use of Lord Eosse's matchless telescope ; and thus, 
 as Professor Nichol, in his System of the World, remarks, 
 ' doubt and speculation on this great subject vanished for 
 ever ! ' 
 
 Eespecting the Milky Way, the opinion hitherto held by 
 astronomers represents it as an enormous ring of stars, 
 near the internal edge of one part of which is our own sun. 
 Mr. Proctor, in his work Other Worlds than Ours, advo- 
 cates the view that the Milky Way is not a ring, but a 
 meandering wisp of nebulae and stars of all magnitudes. 
 
 In the same work Mr. Proctor adduces good reasons for 
 maintaining that Sir W. Herschel's method of judging of 
 the probable distance of stars by their apj^arent magnitude 
 is altogether erroneous, thus striking at the root of the 
 argument for the great distance of those nebulae which 
 have yet to be resolved. Moreover, this author adopts 
 what may be called the Meteoric theory respecting the 
 development of the solar system, in contradistinction to 
 that which was so long and fondly held by the scientific 
 world, viz., the Nebular theory. 
 
 So as regards the theory respecting the Motion of the 
 Solar System, in space propounded by Sir William 
 Herschel, and long upheld by astronomers as true science : 
 it has been recently assailed as untenable, and is now 
 pronounced by the Astronomer Eoyal to be in ' doubt and 
 abeyance.' 
 
 Again, with reference to the Sun^s mass, recent theories 
 put forth by Professor Thomson and others are utterly 
 irreconcilable with the Nebular hypothesis, the one mak- 
 ing it 1,000 times greater, the other 350,000 times, than 
 the bulk of the earth. And as regards the way by which 
 the Sun's mass is constantly sustained in order to meet 
 what it loses by radiation, whereas Newton and others 
 
10 THE TEUTH OF THE EIBLE. 
 
 believed that it was accomplislied by comets and meteoric 
 matter falling into the Sun, thus sujoplying the required 
 fuel for its continuance, Mr. E. W. Erayly, P\R.S., who 
 once wrote in favour of that idea, has now turned round 
 and proposed another theory, as diametrically opposed to 
 it as any two cosmical theories can possibly be. Mr. 
 Brayly contended, that the Sun was not only the centre 
 of the solar system, but the sole source whence the planets 
 were drawn. Instead of the Sun being fed with meteors 
 to keep it from burning out, Mr. Brayly's theory makes 
 the Sun, in rotating rapidly on its axis, throw off meteoric 
 bodies from which the earth and planets were probably 
 formed I 
 
 So, with reference to a recent discovery by Professor 
 Adams respecting the Acceleration of the M ootids Mean 
 Motion^ which necessarily effects the calculation of all 
 ancient eclipses, • it is a singular fact that, at the discussion 
 on this subject, which took place at the British Associa- 
 tion Meeting at Oxford, in 1860, it was found that there 
 were three great mathematicians. Professors Airy, Adams, 
 and the late Sir John Lubbock on the one side, with 
 three equally distinguished names, MM. Plana, Pontecou- 
 laut, and Hansen on the other ; while, strange to say, it is 
 admitted by the English mathematicians that, though 
 Adams's theory is right, all the calculations come out 
 more accurately when the Sun's influence upon the Moon 
 is omitted, which it certainly should not have been, if the 
 Moon be subject to the Sun's attraction. 
 
 Furthermore, it is notorious how greatly the scientific 
 world has been divided on the subject of Lights between 
 the emission theory of Newton, and the undulatory theory 
 of Huygens, which will be further noticed in the next 
 chapter, though Sir John Herschel would fain unite the 
 two, by considering that, as in both these theories, an un- 
 dulatory or wave motion is admitted, and both explain 
 most of the phenomena known to exist in light, therefore 
 we may have faith in both, without giving an exclusive 
 preference to either. 
 
 ^ In a letter which Professor Adams was kind enough to send me 
 in reply to a question on this subject, he says that this theory, if 
 confirmed, has no effect in disturbing the accepted chronology, as, e.g., 
 that of the Peloponnesian war, which is partly proved by eclipses of 
 the period. 
 
VARIATIONS IN SCIENCE. 11 
 
 GEOLOGY. 
 
 If the differences be such amongst Astronomers, in cer- 
 tain details, as noticed above, far more numerous and 
 more marked are the variations of Science in respect to 
 Greology, as we shall endeavour now to show. 
 
 Let the following fact speak for itself. At the com- 
 mencement of the present century, the French Institute 
 had no less than eighty different geological theories 
 brought before them, all hostile to Scripture, yet not a 
 single one has stood the test of time and subsequent 
 research, as M. Pauchaud points out ; — 
 
 Depuis I'epoque de BufFon les systemes se sont eleves les uns a cote 
 des autres en si grand nombre, qu'en 1806 I'lnstitut de France 
 comptait plus de qiiatre-vingts theories hostiles aux saintes Ecritures. 
 AucuNE n'est restee debout jusqu'a ce jour. — La Bible et la Science 
 tnoderne, p. 13. 
 
 Hence, it is not surprising to find geologists disputing 
 about the origin of the earth, whether it is to be traced to 
 fire or luatev. The fierce discussions between the Yul- 
 canists and Neptunists at the close of the last century, 
 present a striking instance of variations in G-eological 
 Science. The one party, fixing their attention on the 
 basalts, traps, and granites, held that the configuration of 
 the earth's surface was due to the agency of five ; while 
 the other party, finding everywhere hardened sand and 
 mud filled with organic remains, contended that the whole 
 of the land was a deposit from tuater; and each one 
 insisted that the opinion of his party was the only right 
 one, until a third school arose, which proved that, in the 
 multifarious strata of our globe, both agencies must be 
 recognised. 
 
 Another variation in Science has passed over the 
 geological mind concerning Granite, both in respect to 
 its age and composition. Whereas once it was universally 
 considered to form the foundation of the earth's crust, and 
 to be of igneous origin, now it is pronounced to be of 
 aqueous origin. Hence we find Sir Charles Lyell, in the 
 new edition of his Principles of Geology, saying : — 
 
 The progress of geological investigation gradually dissipated the 
 idea, at first universally entertained, that the granite or crystalline 
 
12 THE TRUTH OF THE BIBLE. 
 
 foundations of the earth's crust were of older date than all the fossili- 
 ferous strata. It has now been demonstrated that this is so far from 
 the truth, that it is difficult to point to a mass of volcanic or plutonic 
 rock which is more ancient than the oldest known organic remains. 
 
 And the same authority, in his address as President of 
 the British Association, at Bath, in 1864, says : — 
 
 Various experiments have led to the conclusion that tlie minerals 
 which enter most largely into the composition of the metamorphic 
 rocks have not been formed by crystallising from a state of confusion, 
 or in the dry way, but that they have been derived from liquid 
 solutions, or in the wet way. 
 
 So, in regard to the theory concerning the eartlis central 
 heat. Mr. G-oodwin, in Fssays and Reviews, pp. 213, 214, 
 maintained, in opposition to the Scripture record of crea- 
 tion, that — 
 
 The first clear view which we obtain (by means of science) of the 
 early condition of the earth, presents to us a ball of matter, fluid with 
 intense heat, spinning on its own axis, and revolving round the sun. 
 
 And M. Figuier, in La Terre avant le Deluge, p. 27, 
 published in Paris, 1863, three years later than Essays 
 and Reviews, after eulogising La Place's theory of the earth 
 being ' an extinguished sun, a refrigerated star, a nebula 
 which has passed from a gaseous to solid state,' declares : — 
 
 We have established that the centre of our ylohe is still, in our own day, 
 elevated to 195,000°, a temperature which surpasses all the imagina- 
 tion can conceive. We cannot have any difliculty in admitting that, 
 by a heat so excessive, all the materials which now enter into the 
 composition of the globe were reduced, at the first, to a gaseous or 
 vaporous condition. 
 
 Whereas, Sir Charles Lyell, in the following year (1864), 
 said, in his address at Bath : — 
 
 The exact nature of the chemical changes which hydrothermal 
 action may effect in the earth's interior will long remain obscure to tis, 
 because the regions where they take place are inaccessible to man ; 
 but the manner in which volcanoes have shifted their position through- 
 out a vast series of geological epochs may explain the increase of heat 
 as we descend towards the interior, ivithout the necessity of our appeal- 
 ing to an original central heat, or the igneous fluidity of the earth's 
 nucleus. 
 
 Connected with the differences amongst geologists, re- 
 specting the earth's central heat, the question naturally 
 arose, how many years elapsed before its surface obtained 
 its present mean temperature, and on this subject they are 
 
VARIATIONS IN SCIENCE. 13 
 
 as much at issue with each other as it is possible to be. E.g., 
 Professor W. Thomson declares that the gradual cooling 
 of the eartKs crust from a state of fusion must have occu- 
 pied about 98,000,000 of years. M. Boue contends, that as 
 9,000,000 years are required alone for the earth to lose 14° 
 Eeaumur, the period of cooling must be estimated at 
 350,000,000 of years ! And Professor Haughton thinks 
 the cooling must have continued 2,298,000,000 of years. 
 While Mr. Darwin, in great excess of all three, calculates 
 that 306,662,400 years must be allowed for the denudation 
 of the weald alone ! 
 
 This enormous difference respecting the cooling of the 
 earth's surface may be accounted for by our limited 
 knowledge concerning the depth of the earth's crust, 
 although Sir Charles Lyell considers it is known to a 
 depth of ' perhaps ten miles,' Elements of Geology^ p. 2 : 
 but how he obtains this knowledge is a mystery, for the 
 deepest mine on record is less than half a mile in depth ; 
 and it would require more than twenty shafts of such a 
 mine, end to end with each, before the earth's surface could 
 be known to the depth of ten miles. 
 
 Again, in respect to Geologiccd Breaks ; whereas it was 
 once generally assumed that periods of unlimited duration 
 must be reckoned between the different formations, up- 
 wards of thirty in number, now we find Mr. Hamilton, 
 President of the G-eological Society, in his Anniversary 
 Address (1865), declaring as follows: — 
 
 We are daily becoming more convinced, that wo real 7iatural breaks 
 exist between the Faunas and the Floras of what we are accustomed 
 to call g-eological periods. We learn now, that those forma of animal 
 life which roamed over the surface of the earth before man came to 
 exercise dominion over them, were not, as was at one time supposed, 
 destroyed before his arrival, but continued to co-exist with him, until 
 the time came when they were to make way for other forms, more 
 suited to the new conditions of life and to his requirements. 
 
 Similarly, we find two opposite theories to account for 
 the clionatic differences which have existed in former 
 ages on earth ; when, for example, the region of the Arctic 
 circle once possessed a tropical temperature, as proved by 
 the existence of coal in Baffin^ s Bay. The general opinion 
 has hitherto been, that there was once a uniform tempe- 
 rature over the whole of the earth's surface, which could 
 only be ascribed to the great predominance of the effects 
 
14 THE TEUTH OF THE BIBLE. 
 
 of the central lieat of the earth over those of solar 
 radiation. But now a new theory has been proposed, as 
 we shall see, by which the shifting of the ground would 
 gradually have brought all parts of the earth, in the 
 course of ages, under a tropical clime. 
 
 So as regards Geological fossils ; whereas it was 
 formerly maintained, by Sir Charles Lyell and other 
 distinguished geologists, that a large number of pre- 
 Adamite fossils, found in the Tertiary formation, were 
 precisely the same as species now in existence, the more 
 complete investigations of M. d'Orbigny have shown that 
 this identity of species does not exist, but that, between 
 the termination of the Tertiary period and the com- 
 mencement of what is called 'the Human period,' to 
 which the Mosaic cosmogony refers, there is a complete 
 break. Although five in every seven genera are the 
 same in the Human as in the Tertiary period, there is 
 not a single species common to the two periods. 
 
 Concerning what is termed successive creations amongst 
 fossil remains, it is known that two distinguished geolo- 
 gists. Sir Charles Lyell and Sir Eoderick Mm-chison, 
 are at issue with one another on this subject ; and that, 
 whereas M. d'Orbigny estimates the number of distinct 
 formations or successive creations (i.e., before the discovery 
 of the Laurentian beds in Canada) at twenty-nine. Profes- 
 sor Huxley speaks, in his address to the Clergy at Sion 
 College in 1867, of only ' three successions — three revivals,' 
 though it is doubtful whether he admits of any new crea- 
 tions at all,^ since, in his anniversary address as President 
 of the Geological Society in 1862, he contended, 'Those 
 seemingly sudden appearances of new genera and species 
 which we ascribe to new creation, may be the simple results 
 of migration ;' and in his ' Lecture to Working Men on a 
 piece of Chalk,' delivered at the Norwich meeting of the 
 British Association in 1868, after offering his audience 
 the choice of two theories, either that of ' successive 
 evolution,' or ' successive creation,' and giving his pre- 
 
 ^ At a meeting of the Victoria Institute, May 10, 18G9, the chair- 
 man stated this doctrine had ' been denied by Huxley himself, and it 
 is a point which even Darwin felt he could not stand upon. He feels 
 that the successive creation theory is gone. Year after year geology is 
 going in a contrary direction to that theory.' — Transactions, iy. 290. 
 
VARIATIONS IN SCIENCE. 15 
 
 ference to the former, he concluded by assuring them that 
 the most important lesson to be deduced from a piece of 
 chalk, was that it had revealed ' always working without 
 haste and without rest, Natural Causation.^ And in op- 
 position to the theory of a ' succession of creations,' so 
 generally entertained by geologists. Professor Huxley 
 recently stated at the Gfeological Society, that ' in the 
 lowest rocks, and in the Silurian system, you might find 
 as great a variety, and as high a development, as at the 
 present time, for any evidence there is to the contrary.' 
 
 Another theory concerning the contemporaneity of TYian 
 and extinct mammalia has been much contested by 
 modern geologists. When M. Schmerling declared, in 
 his Recherclies sur les Ossemens fossiles des cavernes de 
 Liege, that the human remains foimd in those caves, though 
 in a state of less decay than those of the extinct species 
 of beasts — accompanied by rude flint knives and other 
 instruments of flint and bones, were coeval with those of 
 the quadrupeds of extinct species found with them. Dr. 
 Buckland stated, in his Bridgeivater Treatise, i. 598, that, 
 ' after a careful examination of M. Schmerling's collection, 
 he entirely dissented ' from the above opinion. And the 
 conclusion of an eminent man of science, only five years 
 ago, shows that it is very doubtful whether the extinct 
 animals, such as those modelled in the gardens of the 
 Crystal Palace, are of the great antiquity hitherto as- 
 signed to them. Thus Mr. Prestwich, in a paper read at 
 the Royal Institution, ' On the Flint Implements found 
 at Amiens,' said : — 
 
 That the evidence, as it then stood, seemed to him as much to 
 necessitate the bringing forward the extinct animals towards our own 
 time, as the carrying back of man to the geological times. 
 
 The Atoimic hypothesis of everything in creation 
 having originated in a fortuitous concourse of atoms, 
 entertained for so long a period by eminent savans, has 
 been revived in our time by Mr. Dalton, and pronounced 
 by him to be a 'chemical truth.' So elated was the 
 University of Oxford at this supposed discovery in the 
 realms of Science, that, notwithstanding Mr. Dalton 
 was a professed Quaker, the authorities in 1865 con- 
 ferred on him the degree of D.C.L. Yet two years had 
 not elapsed, when the President of the British Association 
 
16 THE TEUTH OF THE BIBLE. 
 
 at Dundee told the scientific world there assembled, that 
 the Atomic theory was an entire mistake. In the same 
 way, the ultimate constitution of all matter and its finite 
 or infinite disability has been the subject of speculation 
 by the greatest philosophers of all times — finite divisi- 
 bility, or the Atomic hypothesis, having been adopted by 
 Democritus, Epicurus, and Newton ; and infinite divisi- 
 bility by Plato, Aristotle, Descartes, Leibnitz, and Euler. 
 
 Another closely allied hypothesis, that of Spontaneous 
 Generations^ which was taught in all the schools during the 
 sixteenth century, in which the scientific teaching of the 
 day affirmed that everything sprung from the corruption 
 of organic matter, has been recently revived on the Conti- 
 nent by Messrs. Pennetier and Pouchet, though it is diffi- 
 cult to see how either of these theories can be reconciled 
 with belief in the Supreme Creator of all. Hence Dr. 
 Ord, Lectm'er on Physiology at St. Thomas's Hospital, in 
 a discussion at the Victoria Institute, April 19, 1869, 
 frankly declared that the more he read on the subject, 
 the more he was convinced that ' spontaneous generation ' 
 never occurs at all. 
 
 It is not a little curious, that on another scientific 
 speculation, just as Professor Tyndall has been calling 
 public attention, with his usual ability, to what is termed 
 The Germ Theory of Disease, Dr. Angus Smith of Man- 
 chester, who has probably done more than any other 
 man in the country to secure its general acceptance, has 
 recently stated, in a paper read by him before the Associa- 
 tion of Medical Officers of Health, that he was no longer 
 able to believe in that theory. Considering the powerful 
 motives which Dr. Smith had for remaining in the germ- 
 faith, this recantation is calculated to shake public confi- 
 dence in the value of the interpretation given by Pro- 
 fessor Tyndall to his recent experiments on 'Dust and 
 Disease,' and the cogency of the inferences drawn by him 
 therefrom. But the attractive simplicity of the germ 
 
 1 Ever since the author of The Vestiges of Creation propounded the 
 theory of ' spontaneous generation ' about twenty-five years ago, many 
 savans at home and abroad have been striving uuceasingh^ to produce 
 some proof of its truth. But though we often hear that some one 
 has discovered this or that, none of these 'animated molecules' are 
 ever publicly produced ; and the more closely this theory is investi- 
 gated, the farther it is removed from the domain of real science. 
 
VAEIATIONS IN SCIENCE. 17 
 
 theory lias a fascination about it which causes certain 
 speculative minds to forget that ingenious experiments 
 are frequently a delusion and a snare, when the reasoning- 
 founded on results is not subordinated to the requirements 
 of sound logic. 
 
 Again, on the question of the length of time required 
 for the formation of different portions of the earth's sur- 
 face, how wide is the difference between the savans in 
 the present day. Take, for example, the Groiuth of Peat, 
 M. Boucher de Perthes teaches, that it can only be com- 
 puted at the rate of about one-fifth of an inch in a hun- 
 dred years ; whereas Sir Charles Lyell, in his Principles 
 of Geology, shows that a peat-moss in Eoss-shire has grown 
 at the rate of eight feet in fifty-eight years. The same 
 author mentions also, that the Roman roads in Scotland 
 are now in some instances covered over with peat-moss to 
 that thickness ; so that, according to the estimate of M. 
 Boucher de Perthes, these Roman roads must have been 
 formed nearly 50,000 years ago ! So much for the unity 
 and certainty of some scientific theories relating to the 
 time required for nature's operations, even when historic 
 facts are at hand to rectify the mistake. 
 
 So, with regard to the rate at which the alluvial de- 
 posits are formed at the mouths of the great rivers, from 
 which geologists have sought, without much reason, to 
 obtain an estimate for the age of man on earth ; the same 
 differences, as we shall see when considering that special 
 branch of our subject in a future chapter, exist amongst 
 the savans, as we have just learnt is the case in regard to 
 the growth of peat. 
 
 The same must be said with reference to an estimate 
 of man's age from the time required for the recession of 
 the Falls of Niagara, which Sir Charles Lyell, when he 
 visited them in 1841, calculated was at the rate of one 
 foot per annum ; whereas M. Le Vaux,^ a Canadian 
 geologist, has proved, from long-continued observations 
 
 ^ M. Le Vaux's mode of calculating the difference is effected in the 
 following- manner : — He drives three iron pins on Goat Island in a 
 straight line with some point on the edge of the precipice. At his visit 
 next year he is able to calculate how far the precipice has been worn' 
 away by observing how far the given point has receded from the line of 
 the iron pins. 
 
 C 
 
18 THE TEUTH OF THE EIBLE. 
 
 made on the spot, that the average rate is fully five feet 
 every year. 
 
 It is the same in regard to the Mountain-Cones of 
 Auvergne, which have been adduced by Sir Charles Lyell 
 and others to prove their age prior to the Noachian 
 Deluge ; whereas it has been shown, that these Mountain- 
 Cones, which are formed by extinct volcanoes, were 
 actually erupted as late as the fifth century of the 
 Christian era. See this subject fully considered in an 
 able article in the Quarterly Review of October 1844. 
 
 So, with reference to the subject of Upheavals and 
 Suhsidences, which is often adduced by geologists as 
 affording an estimate of man's age on earth ; Sir Charles 
 Lyell was the chief witness to the supposed fact of the 
 coast of Sweden having risen at the rate of so many 
 inches per annum ; whereas the Geological Magazine of 
 March 1868 contains a distinct confutation of the sup- 
 posed evidence. Lord Selkirk went over the same ground 
 as Sir Charles Lyell, and made investigations at every 
 place where his predecessor had been, and where he had 
 discovered signs, as he thought, of the land having risen ; 
 but the earl found there were no such proofs of this 
 imagined rise. 
 
 On the subject of the Noachian Flood, how various have 
 been the opinions promulgated by certain savans, who 
 have differed alike amongst each other and with them- 
 selves ; propounding a theory one day, and contradicting 
 it the next ; some contending that the destruction of the 
 human race was universal, ' eight souls ' excepted, and the 
 Deluge local ; others that both were universal ; and a third 
 party deny that either the race of men or the surface of 
 tlie globe was swept away by the waters of the Flood ; while 
 the most eminent authority of them all, the late Dr. Buck- 
 land, arguing once in favour of universality, took up a 
 position from which he subsequently withdrew.^ His lan- 
 guage in the Reliquice Blluvicmce, p. 25, deserves to be re- 
 membered : — 
 
 M. Cuvier, in his JEssay on the Theory of (he Earth, expresses his 
 conviction that if there be one fact thoroughly established hy geological 
 investigations, it is that of the low antiquity of the present state of the 
 
 1 Dr. Buckland's recantation, if it may be so termed; is to be seen in 
 his Bridgewater Treatise^ vol. i. pp. 94, 95. 
 
7AEIATI0NS IN SCIENCE. 19 
 
 surface of the eartli, and the circumstance of its having been over- 
 2vhelmed at no very distant period by the waters of a transient deluge ; 
 and although Voltaire may have indulged himself in denying the 
 possibility of such an event, and Linuseus have overlooked" its evi- 
 dences, the discoveries of modern geology, founded on the accurate 
 observation of natural phenomena, j^^'ove, to demonstration, that there 
 has been an universal inundation of the earth, though they have not 
 yet shown by what physical cause it was produced. 
 
 Dr. Buckland likewise argues, that the bones of horses 
 and deer, now in the College of Surgeons in London, 
 which were sent in 1822 to SirE. Home by Captain W. S. 
 Webb, who procured them from the Chinese Tartars of 
 Daba, who assured him that they were found in the north 
 face of the snowy ridge of the Himalaya Mountains, 
 which Captain Webb estimated was 16,000 feet high, and 
 only obtained from the masses which fall with the 
 avalanches from regions of perpetual snow,^ must have 
 been the remains of the antediluvian world ; as he justly 
 observes : — 
 
 The occurrence of these bones at such an enormous elevation in 
 the regions of perpetual snow, and consequently in a spot now un- 
 frequented by such animals as horse and deer, can, I think, be ex- 
 plained only by supposing them to be of antediluvian origin, and that 
 the carcases of the animals were drifted to their present place by the 
 diluvial waters. — Reliquice Diluviance, p. 223. 
 
 To which may be added the opinion of that distinguished 
 Oriental scholar. Sir William Jones, as quoted in Murray's 
 Truth of Revelation : — 
 
 The narrative of a deluge, which has destroyed the whole race of 
 man, except four pairs, is an historical fact, admitted as true by every 
 nation to whose literature we have access. 
 
 And in reply to Voltaire's assertion of its being a phy- 
 sical impossibility of ' the world having been overflowed 
 with water,' Sir Charles Lyell, in his Principles of Geology, 
 vol. i. p. 75 : — 
 
 Yet Voltaire knew that the majority of those who were aware of 
 the abundance of fossil shells in the interior of continents were still 
 persuaded that they were proofs of the universal deluge, and as the 
 readiest way of inculcating scepticism on this act of faith, he would 
 at one time assert that they were mere sports ; at another, admitting 
 true shells were found in the Alps, he pretended that they were au 
 
 * The natives in that neighbourhood say these bones have fallen 
 from the clouds, and consider them to be the bones of genii ! 
 
 c 2 
 
§0 THE TEUTH OF THE BIBLE. 
 
 eastern species, whicli hadfallmfroni the hats of pilgrims coming from 
 Syria ! 
 
 Notwithstanding this curious specimen of interpreting 
 the Mosaic record of the Noachian Flood, Voltaire, in his 
 Dissertation sur les Changemens arrives clans notre Globe, 
 launches out against the physico-theological writers of his 
 time by declaring : — 
 
 Every one of them destroys and renovates the earth after his own 
 fashion, as Descartes framed it : for philosophers put themselves with- 
 out ceremony in the place of God, and think to create a universe with 
 a word. 
 
 Such are some of the differences between various savans 
 on the science of Geology — notwithstanding that Bishop 
 Colenso has been endeavouring to impress it upon his 
 Zuluanders as the certain ' revelations ' of truth ; but 
 which, I am inclined to think with Professor Eamsay, is 
 ' on the eve of a great revolution,' a saying which the pro- 
 gress of discovery during the last few years has confirmed 
 in no slight degree ; as Mr. Pattison, in his Examination 
 of Sir C. Lyell's work on The Antiquity of Man, has so ably 
 sho^vn that geology and palasontology can as yet give no 
 more valid explanation of the phenomena than that — 
 
 * For upwards of 4,000 years all things were in course of becoming 
 what they now are ; and what they so became, they have remained, 
 save surface accumulations and minor changes, for the last 2,000 
 years and upwards.' And this view, he has proved, is the only safe 
 level to which we have attained, ' either by the steep paths of philo- 
 sophy or faith.' 
 
 ANTHROPOLOGY. 
 
 The opinions broached by the scientific world in the 
 present clay on the subject of Anthropology, are as diver- 
 gent and numerous as those relating to Greology. 
 
 This is seen in the attempt of two distinguished savans, 
 Mr. Charles Darwin and Professor Huxley, to define Crea- 
 tion, inasmuch as they have selected different names for 
 their respective theories, though both appear to be of the 
 materialistic order. 
 
 Darwin calls his theory Pangenesis, which implies that 
 all gemmules in a germ must have been either in the 
 parent of that germ, or in some of the progenitors of that 
 parent, and that all atoms which have come, or will yet 
 
VAEIATIONS IN SCIENCE. 21 
 
 come, from this original form must have been there ; while 
 Huxley prefers the term Protoplasm^ of which I shall have 
 occasion to speak in another chapter, and of which he de- 
 clares there are two kinds ; viz., the protoplasm which the 
 plant elaborates out of the mineral kingdom, and the pro- 
 toplasm which the animal elaborates out of the protoplasm 
 of the plant. 
 
 So, when Darwin first propounded his theory of creation, 
 he taught that all animals were descended at most from 
 four or five progenitors, and that analogy led him to infer 
 that all organic beings which have ever existed, were de- 
 scended 'from one primordial form, intowkich life ivas 
 first breathed by the Creator.'' On the other hand, Dr. Louis 
 Biichner, an eminent Grerman naturalist, in his Force and 
 Matter, declares: — 
 
 The law of analogies; the formation of prototypes; the necessary 
 dependence upon external circumstances which organic bodies ex- 
 hibit in their origin and form ; the gradual development of higher 
 organic form from lower organisms ; the circumstance that the origin 
 of organic beings was not a momentary process, but continued through 
 all geological periods ; that each period is characterised by creatures 
 peculiar to it, of which some individuals only are continued in the 
 next period ; — all these relations rest upon incontrovertible facts, and 
 are 'perfeethj irreconcihihle with the idea of a personal almighty creative 
 power, which could not have adopted such a slow and gradual labour, 
 and have rendered itself dependent upon the natural phases of the 
 development of the earth. — Pp. 84, 85. 
 
 We shall see, in the course of this present work, that 
 another mode of accounting for the origin of species, as 
 propounded by Mr. Darwin, is defined as The Transmuta- 
 tion Theory \ yet M. Agassiz, an equally distinguished 
 natm-alist, has pronounced as distinctly against it. 
 
 The conviction, says Agassiz, which draws me irresistibly is, that 
 the combination of animals on this continent, where the faunae are 
 so characteristic and so distinct from all others, will give me the 
 means of showing that the transmutation theory is ivholly ivithout 
 foundation in fact. — Travels in Brazil, p. 33. 
 
 So, in the attempt to trace back man's origin to the ape 
 — which we shall have to consider at length hereafter — 
 there is a fine struggle going on at this present time 
 between the Monogonists and the Polygenists. Mr. 
 Darwin supports the former, while Professor Carl Vogt,^ 
 
 ^ Dr. Carl Vogt says, ' This much is certain — that each of the an- 
 thropoid apes has its peculiar characteristics by which it approaches 
 
22 THE TEUTH OF THE BIBLE. 
 
 though one of his most ardent disciples, advocates the 
 latter, as he derives mankind from three kinds of apes, 
 and denounces as irreconcilable with facts, the Darwinian 
 ^lonogenist theory. And Mr. Crawford, President of the 
 Ethnological Society, though a strenuous advocate of the 
 Polygenous hypothesis in respect to man being descended 
 from various savage progenitors, rejects the theory of 
 man's monkey pedigree altogether, declaring, in his speech 
 at the meeting of the British Association in Nottingham, 
 1866, that:— 
 
 He conld not believe one vjord of Darwin^theory \ which he regretted 
 much, as it was believed in by so many men of eminence. It was a 
 surprising thing to him that men of talent should nail themselves to 
 such a creed. It was said, man was derived from a monkey. But he 
 wished to ask, from what monkey ? There were 200 or 300 kinds of 
 monkeys, and the biggest of them all, viz., the gorilla, was the 
 biggest brute. Then there were monkeys with tails, and monkeys 
 without tails, but, curiously enough, those which had no tails, and 
 were consequently most like meti, were the stupidest of all ! 
 
 It must not, however, be forgotten, that Mr. Darwin 
 confesses his theory at present receives no support from 
 Geology. For he distinctly admits that ' Geology does 
 not reveal any such finely graduated scale' (that is, 
 as his views seem to require), 'and this, perhaps,' he 
 adds, ' is the most obvious and the gravest objection to my 
 theory.'' 
 
 With regard to the various theories respecting the 
 primeval origin of man, although it may be truly said 
 that ' their name is legion,' they may be classified under 
 the four-fold and simple division of fish, flesh, fowl, and 
 the vegetable world. The author of the Vestiges of Creation 
 considers that man's brains were originally those of a fish ; 
 Lord Monboddo was the first to propound the idea of 
 man being only an improved monkey, whose tail had 
 worn off in consequence of his domestic institutions. 
 Professor Huxley gives the preference to the mundane- 
 egg theory, which necessarily implies a foiul origin ; while 
 Darwin traces the pedigree of man and beast, and all besides, 
 back to the ' one primordial form,' in other words, to the 
 
 man : the chimpanzee, by the cranial and dental structure ; the orang 
 by its cerebral structure ; t\\Q gorilla by the structure of the extremities. 
 — Vorlesungen iiher den Menschen, p. '463. 
 
VARIATIONS IN SCIENCE. 23 
 
 primeval fungus as the Motlier Eve of the Vegetable 
 world. 
 
 If we curiously enquire into the details of the mode by 
 which man is supposed to have attained his present posi- 
 tion in the pedigree of creation, we see how conflicting 
 are the ideas entertained by the learned world on this 
 interesting subject. Thus Lamarck, ' an acknowledged 
 authority' on such matters, talks of the shoi^e-hirdieeding 
 at the muddy edges of the water ; and, to avoid sinking 
 in the soft substance, stretches its legs to the very utmost, 
 the result being the existence of a certain species like the 
 long and bare-legged waders. The author of the Vestiges 
 speaks of the colonising principle of certain wading birds, 
 which might have advanced into 
 
 Dry grounds and woods, elected to the new life perhaps by some 
 of those varieties of appetency which occur in all tribes ; thus ex- 
 posing themselves to new intiuences, and ceasing to experience those 
 formerly operating, until by slow degrees, in the course of a vast 
 space of time, the characters of the pheasant tribes were evoked. 
 
 Thus Lamarck sends the shore-bird into the mud to get 
 his long legs, and the author of the Vestiges plucks him 
 back again to resume his short ones, at the same time 
 converting the spoonbill or the stork of the marsh into 
 the pheasant of the woods ! 
 
 Concerning man's supposed connection with the monkey 
 tribe, it is not a little remarkable, that whereas man is 
 considered by both Cuvier and Blumenbach^ to be exclu- 
 sively bimanous, and Apes, Monkeys, and Lemurs to be 
 qiiadruwianous, Professor Huxley pronounces the above- 
 named authorities to be entirely mistaken, from assuming 
 that the extremities of the hind limbs bear a resemblance 
 to the human hands, instead of corresponding anatomically 
 with the human feet. He admits that the hind limb of 
 the gorilla is a prehensile foot, though in no sense a hand, 
 and that the difference between the foot of man and 
 
 ^ Blumenbach mentions a curious anecdote of an ape having got 
 hold of a large book on insects, and after having turned over the 
 leaves with a very studious air, pinched out all the painted beetles 
 and eat them, mistaking the pictures for real insects — a tolerable 
 proof of his wanting sufficient reason to detect between the real and 
 the pretended thing, which the lowest type of his supposed descen- 
 dant unquestionably possesses. 
 
24 THE TEUTH OF THE BIBLE. 
 
 the gorilla is fundamental, though he rejects the term 
 quadruTnanous, and regards man as a Primate. See 
 Lyell's Geological Evidences of the Antiquity of Man, 
 p. 478. 
 
 So, on the Biped question, Professor Huxley is distinctly 
 at issue with an eminent Grerman naturalist M. Shaaf- 
 hauser of Bonn, as the following extract from that author's 
 work On the Relations betiueen the Anthropoid Apes and 
 31 an will show : — 
 
 Whatever may be the yalne of a profound knowledge of the mode 
 of life of a gorilla, its anatomical structure shows us sufRciently the 
 degree of his org-anisation and the size of his brain, upon which 
 depends his intellig-ence. In this respect the distance between the 
 gorilla and man is immense, a difference which has not lePii jy^'operly 
 apirreciattd hy Mr. JImicy. There is no doubt that in the brain of 
 the large anthropoid apes, no essential part of the human brain is 
 absent; but as regards volume, the difference is very remarkable. 
 The assertion of Mr. Huxley, that men, even as regards the volume 
 of the brain, differ among themselves more than apes, is eqiudJy erro- 
 neous ; an opinion which is founded upon the arbitrary employment 
 of measurements of crania both rare and doubtful. The brain of the 
 Australian exceeds two or three times the volume of the brain of 
 the gorilla, whilst the brain of a European exceeds that of the Austra- 
 lian by only one-fifth. Another allegation of Mr. Huxley, to the 
 effect that, as regards the volume of the brain, the inferior apes 
 differ from the superior as much as the latter differ from man, is also 
 without scientific valve, inasmuch as this author has not taken into 
 account the incomparable difference of size of the above-mentioned 
 simia, whilst in this respect man and the gorilla are nearly equal. 
 This distance between man and ape must not be ignored; in feet, one 
 glance at the cranial cavity reveals it all. 
 
 How man has attained to his present intellectual con- 
 dition is another subject of dispute amongst the learned 
 in the present day. 
 
 The late Archbishop of Dublin, with that mastery of 
 logic for which he was so famous, and in this discussion 
 abstaining from an appeal to anything like Scripture 
 authority, maintained that mere savages, in the lowest 
 degree in which it is possible for man to subsist, never 
 did and never could, unaided, raise themselves into a 
 higher condition ; and even when in contact with superior 
 races, experience shows that they never invent or discover 
 anything beyond what is necessary to keep them alive on 
 the barest subsistence. Whatever be the natural powers 
 of the human mind, some instruction from without is 
 
VAEIATIONS IN SCIENCE. 25 
 
 required to prepare even for a start. Arclibisliop Whately 
 held it to be a complete moral certaint}^, that men in a 
 state of nature, with the faculties born with them neither 
 nnfolded nor exercised by education, never did, and never 
 can, raise themselves from that condition. Therefore, 
 according to our present experience, the first introducer 
 of civilisation must have been in a more improved state. 
 At the commencement of the human race there could 
 be no man to effect this, therefore it must have been the 
 work of another being; and the soundest conclusion is, 
 that a Divine Creator and Instructor must have performed 
 this. 
 
 On the other hand. Sir John Lubbock, at the meeting 
 of the British Association in Dundee in 1867, endeavoured 
 to refute the Archbishop's argument, by contending that 
 the primitive condition of man was one of complete bar- 
 barism, from which certain races have raised themselves 
 by their own power ; and that, instead of existing savages 
 being the degenerated descendants of more advanced 
 ancestors, all the races now civilised arose from those 
 which were in a state of barbarism. Sir J. Lubbock fur- 
 ther indicated that the first man, ' worthy to be called a 
 man, was in advance of the condition of some anmial 
 progenitor ; ' evidently tending to Lord Monboddo's theory 
 of our monkey-descent, as originally proposed by him 
 in the last century, or the gorilla speculation, which 
 seems to be favoured by Professor Huxley in the present 
 day. 
 
 So in reference to the subject concerning um^2/ of race ; 
 a few years ago it was supposed that there was direct 
 physical evidence that the whole human race could not 
 have sprung from a single pair, and the consideration of 
 which will be discussed in a future chapter. But what 
 do we find is the case now ? We see that this is only one 
 of the many instances of variations in science — that those 
 speculative theories have disappeared ; that they have 
 been sujDplanted by other theories which are now more 
 popular ; and those who still imply that the human race 
 did not spring from a single pair, are forced to admit that 
 there is no scientific objection to the declaration of Scrip- 
 tm*e, that ' Grod hath made of one blood all the dwellers 
 upon earth.' 
 
26 THE TRUTH OF THE BIBLE. 
 
 The same disputes exist amongst our savans in the 
 present day concerning the origin of speech, the antiquity 
 of man,^ and the age of the flint implements which 
 have been discovered in various places beneath the soil, 
 whether they were formed by a race gifted with speech or 
 not; but as these subjects must be separately considered 
 hereafter, I abstain from mentioning any of the variations 
 existing amongst the learned about them now. 
 
 EGYPTOLOGY. 
 
 Although entertaining the highest respect for the great 
 and useful labours of the Egyptologers of the present 
 day, and persuaded that the subject generally affords 
 the best answer to the objections of Bishop Colenso, who 
 confidently declares that — 
 
 All the details of the story of the Exodus, as recorded in the 
 Pentateuch, again and again assent to propositions as monstrous and 
 absurd as the Statement in arithmetic would be that two and two 
 make five. There is not the slightest reason to suppose that the first 
 writer of the story in the Pentateuch ever professed to be recording 
 infallible truth, or even actual historical truth. — The Pentateuch and 
 Book of Joshua critically examined, pt. ii. p. 370. 
 
 — it is impossible to deny that differences on a variety of 
 matters connected with the history of Egypt exist amongst 
 those who ignore or who lightly esteem the authority of 
 Scripture on such questions. 
 
 Take, for instance, the supposed age of the great pyra- 
 
 ^ Sir Charles Lyell is the chief authority on the one side for a very 
 high antiquity, while he is fairly met by an equally good authority in 
 the geological world, Mr. S. R, Pattison, F.G.S., who adopts the other 
 and Scriptural side of the question. No two propositions can be in 
 stronger contrast than those which may be named, from their advocates, 
 the Lyellian and Pattisouian creeds. The former adopts a chronological 
 scheme which (though handled with great skill, and I may add, with 
 the candour becoming to the subject and the author), as it ignores 
 Scripture authority, is utterly destitute of any proof sufficient to 
 sanction its adoption ; while the latter shows that it is ' physically 
 and philosophically possible to intercalate all the epochs of man, 
 shown in the monuments of the globe itself, within the compass of 
 the years assigned to the same occurrences by the received interpreta- 
 tion of Scripture.' 
 
VAEIATIONS IN SCIENCE. 27 
 
 mid of Ghizeh, which has been the subject of such un- 
 ceasing disputes in all its details from time immemorial. 
 Whether or not it was the burial-place of any of the 
 Pharaohs, and who was the king that* had such a mag- 
 nificent mausoleum for his final resting-place on earth, 
 are likewise much disputed. Herodotus buries old king 
 Cheops of the fourth dynasty, who was reigning in the 
 twenty-second century B.C., in the great pyramid. Lucan 
 places Amasis of the twenty-sixth dynasty there, and adds 
 all the Ptolemies B.C. 300-30 to keep him company ; but 
 neither time nor facts embarrass a poet ! 
 
 So also on the etymology of the word Pyramid. Am- 
 mianus Marcellinus of old derived it from the Grreek 
 word TTvp ' fire ; ' because, as he says, ' the Egyptian pyra- 
 mid rises to a sharp pointed top, like to the form of a fire 
 or flame.' Dr. Birch, the prince of Egyptologers in the 
 present day, suggests two Coptic words as its probable 
 origin, viz. pouro ' king,' and emahau ' tomb,' meaning 
 'the king's tomb.' Professor Piazzi Smyth also selects 
 two Coptic words, but entirely different ones, viz. pyr 
 ' division ' and met ' ten.' The late Mr. John Taylor, who 
 wrote some years ago most suggestively on the great 
 Pyramid in general, thought it must be derived from two 
 Grreek words, wpos ' wheat ' and ixsrpov ' measure,' con- 
 sidering that the empty coffer found in the ' king's 
 chamber ' in the centre of the building was intended as a 
 chaldron-measure of wheat. Mr. Kenrick of York also 
 selects two Grreek words for its derivation, viz. irvpos 
 'wheat' and fjuiXi 'honey,' as the term 'pyramid' was 
 applied by the Grreeks to a cone-shaped cake, used by 
 them at the feasts of Bacchus. Br. Ewald, the distin- 
 guished Hebrew scholar, considers it a Semitic version of 
 an Egyptian word, viz. pe-ram ' the lofty ' or ' the 
 mountain,' and the original of the word charaheth ' the 
 desolate places ' or burial-places of kings, as used in 
 Job iii. 14. 
 
 So, with regard to the time of its erection, the differences 
 are no less considerable. Le Sueur determines its date to 
 be certainly as old as B.C. 4975 ; Brugsch, B.C. 3657 ; 
 Lepsius, B.C. 3426 ; Poole, B.C. 2352 ; Piazzi Smyth, B.C. 
 2170; Sir Gr. C. Lewis, B.C. 903. 
 
28 THE TRUTH OF THE BIBLE. 
 
 Thus there is a variation of over 4,000 years between 
 these learned authorities respecting the age of the oldest 
 monument and the earliest proof of man's existence upon 
 earth. 
 
 As a further sign of the great uncertainty regarding 
 the whole subject of the pyramids generally (the remains 
 of sixty-six have been discovered in the valley of the 
 Nile), it was once maintained that they were a jJToduct 
 of nature, until Alexander von Humboldt, in the last 
 century, wrote a treatise to prove that they were built by 
 man. 
 
 Concerning the duration of the Shepherd dynasty, the 
 conqueror of which is described in Scripture as ' the king 
 which knew not Joseph,' Bunsen computes it at 926 years ; 
 Lepsius reduces that estimate to 500 years ; while De 
 Eouge elongates it to 2,017 years. The discovery by 
 Herr Diimichen of the new tablet of Abydos, which 
 contains a list of the Pharaohs from the beginning of 
 the kingdom of Egypt until Pharaoh Seti L, B.C. 2350- 
 1400, appears to decide the question, and confirms the 
 testimony of Eusebius, who, in his Chronicon, places it at 
 106 years,^ which alone harmonises with Scriptm'e history 
 respecting the Israelites in Egypt. 
 
 The duration of their sojourn in that land of bondage 
 has also been the subject of extraordinary differences 
 amongst those who profess to be guided by the same 
 principles of interpretation while ignoring all reference to 
 Scripture authority in the matter. Thus, while we read 
 in Exodus xii. 40, 41, that the whole period from the 
 time of Abraham's call until the Exode (compare the LXX. 
 version with Galatians iii. 16, 17) was exactly 430 years, 
 Lepsius confines the period to 180 years; Brugsch makes 
 it over 600 years ; and Bunsen, in one place, writes that 
 'the duration of the sojourn in Egypt was 1434 years,' 
 and in another, limits the same period to years 862 ! ^ 
 
 * The recent discovery by Marie tte Bey of a stele of the reign of 
 Kamessu the Great, son of Pharaoh Seti I., in which mention is made 
 of the 400th year of the era of Noubti, bears also upon this subject, 
 and tends to confirm the accuracy of Eusebius for the duration of the 
 Shepherd dynasty. 
 
 ^ See Lepsius' Letters from Egifpt, p. 475 ; Histoire cVEgypte, par 
 Henri Brugsch, p. 80 ; Bunsen's Egypt's Place in Universal History, 
 iii. 357 J V. 77. 
 
VAKIATIONS IN SCIENCE. 29 
 
 Until Grerman scholars present the world with results 
 somewhat more harmonious, we need not be much dis- 
 quieted at Bunsen's ridicule, when he speaks of what 
 ' einige weise Manner und Knaben Engiands schlau 
 andeuten.' 
 
 The late Baron Bunsen, that ' large-minded, Grod-fear- 
 ing old Grerman,' as he has been justly termed, who has 
 written so extensively on the subject of Egypt, is a remark- 
 able instance of fondness for ' scientific ' speculation in 
 general, and specially so with regard to the Israelites, 
 together with a quiet ignoring of all Scripture authority 
 when it conflicted with his previously formed ideas. He 
 was not a hieroglyphic scholar himself, but he made use 
 of the monuments of Egypt in order to build the most 
 extraordinary hypotheses therefrom. Thus, to mention 
 one instance of many, Scripture states positively that 
 Joseph was 110 years old at his death. [Genesis 1. 26.) 
 Bunsen, thinking it impossible for man to attain the age 
 of 100 in this life, considers the figures erroneous, and 
 that Joseph's real age was only 78. Shortly after making 
 this venturesome contradiction of Scripture, Mr. G-ood- 
 win called attention to certain monumental evidence in 
 Egypt, which will be more fully considered in a future 
 chapter, by which it will be seen that Bunsen was 
 clearly wrong, and the Truth of the Bible amply con- 
 firmed. 
 
 The same train of reason appears to have governed 
 Bunsen when he concluded from pottery having been 
 found at a certain depth in the mud of ' the river of 
 Egypt,' that he had obtained evidence of man's an- 
 tiquity far greater than the Bible allows; yet, when the 
 said pottery came to be carefully investigated, his theory 
 was overthrown in a moment by the discovery of the 
 Grecian honeysuckle, which proved that it could not 
 be of an earlier date than the time of Alexander the 
 Grreat. 
 
 So, when the signs of the zodiac were first discovered 
 on the ceiling of the Hall at Dendera, in Upper Egypt, 
 it was regarded and at once accepted by men of science, 
 as proof that Astronomy had attained a very high standard 
 in that country from the so-called ' Solsticial Period,' or 
 13,000 B.C., until Cham-pollion's detection of the names of 
 
30 THE TEUTH OF THE BIBLE. 
 
 several Eoman Emperors intermingled with the zodiacal 
 signs proved that the painting belonged to a period 
 subsequent to the Christian era I 
 
 On the subject of Egyptian Chronology there is almost 
 as much difference between Bunsen and Mariette Bey 
 now, as there was between Manetho and Eratosthenes in 
 ancient times. The difference between these two ' ac- 
 knowledged ' authorities^ may be thus expressed. Manetho 
 gives a list of 488 Egyptian Pharaohs from the time of 
 the proto-monarch, whose reign he commences in a year 
 equivalent to B.C. 5763. Eratosthenes gives for the same 
 period thirty-eight kings, beginning circa B.C. 2300. 
 Bunsen is so enamoured of everything connected with the 
 name of Manetho ; so much higher than Moses and the 
 writers of Scripture does he rank him in all things, that 
 he is constrained to express himself in the following 
 eulogistic strains: — 
 
 Scutcheons were trac'd upon stones, whose records thyself hadst con- 
 sulted ; 
 Each echoed back the response — Manetho, give us our name ! 
 Grateful, I offer to thee whatever through thee I have learned : 
 Truth have 1 sought at thy hand ; truth have I found by thy aid ! 
 
 Egypt's Place in Universal History, ii. 392. 
 
 THEOLOGY. 
 
 As this can scarcely be classified under the head of 
 Science, it is not possible to say much on the subject now. 
 And my only object in bringing it forward at all is to 
 notice very briefly some of the differences which certainly 
 
 ^ It is a singular fact, that two chronologers of the present time, 
 whose reverence for Scripture authority is unquestioned, the Rev. 
 Franke Parker and Mr. Bosanquet, are at issue respecting so well- 
 known a period as the middle of the first Millenary B.C. The former 
 would elongate the commonly received chronology twenty years, the 
 latter would fain curtail it by just the same period; while the world 
 at large will continue to be satisfied with the old paths, which have 
 hitherto seemed to harmonise with the teaching of the Bible, upon the 
 principle that the via media or the juste milieu is generally the 
 wisest and safest, as well as most likely to be in accordance with the 
 truth. 
 
VAKIATIONS IN SCIENCE. 31 
 
 do exist amongst those who are supposed to belong to the 
 same school in their mode of interpreting what Christians 
 necessarily regard with unswerving faith as the Tkuth of 
 THE Bible. 
 
 I do not now refer to those who may be considered as 
 extreme men, like certain Eationalists at Groningen, in 
 Holland, who term the Christian's recognition of Scrip- 
 ture infallibility as ' Bibliolatry,' and the inspiration of 
 the New Testament as ' Apostle deification ! ' 
 
 Or to a notorious Socinian author, who once daringly 
 avowed that — 
 
 If anyone could succeed in proving the doctrine of the atonement 
 from Scripture, then would he rather reject the Scriptures altogether 
 than believe such a doctrine. 
 
 Or to the ablest organ of the Eationalistic school in this 
 country, which announces its creed in the following frank 
 way:— 
 
 In the matter of doctrine, three articles of faith have, more than 
 any other, prevented the cordial and grateful reception of ecclesiastical 
 Christianity by the most pure and honest minds ; viz., Vicarious 
 Punishment, Salvation hy Faith, and Eternal Damnation. Of these 
 doctrines, as now promulgated and maintained, three things may, in 
 our judgment, be confidently asserted, — that they were undreamed of 
 by Christ ; that they can never be otherwise than revolting and inad- 
 missible to all whose intuitive moral sense has not been warped by a 
 regular course of ecclesiastical sophistry; and that no Christian or 
 sensible divine would teach them, were it not held that every text of 
 Scripture is authentic, authoritative, indisputably true, and in some 
 sense or other, inspired and divine. — Westminster' Review , vol. xlvi. 
 pp. 510, 511. April, 1863. 
 
 It is not to these extreme Eationalists, as they may be 
 fairly termed, that I am now alluding ; but to men of such 
 moderation in their theological teaching as the authors of 
 Essays and Reviews. Yet on the first, and perhaps the 
 most important subject of discussion, on what may be 
 regarded as the most scientific portion of the Bible,^ viz., 
 the Mosaic Cosmogony, we find two of the Essayists dis- 
 tinctly at issue with each other. For thus we see, that 
 whereas the late Professor Baden Powell declared that 
 
 ^ In the next chapter will be seen some of the many differences 
 between those who claim to be scientific teachers of Biblical exegesis, 
 but who are greatly at issue with each other on various subjects where 
 unanimity might be expected and desired. 
 
32 THE TEUTH OF THE BIBLE. 
 
 ' Moses was inspired ' to write the first Chapter of G-enesis, 
 which, though ' not intended for an historical narrative, 
 contains 'the most sublime and unrivalled imagery, the 
 language of figure and mythic poetry,^ his brother Essay- 
 ist, Mr. Groodwin, proclaims an entirely opposite view, 
 saying : — 
 
 Remarkable as this narrative is for its simplicity and grandeur, it 
 has nothing in it which can be properly called poetical. It bears on 
 its face no trace of im/dical or symbolical meaning. Things are 
 called by their right names, with a certain scientific exactness widely 
 different from the imaginative Cosmogonies of the Greeks. 
 
 So, on the subject of ' myths ' generally, how remarkable 
 it is, that while Bishop Colenso and writers of his school 
 appear to regard Christ as a real person, the founder of 
 the only true religion revealed to the world, and jMoses 
 as a myth, the invention of a much later age than that in 
 which he is supposed to have lived ; on the other hand, 
 the sceptical school of the last century seem to have 
 acquiesced in the personality of Moses while they denied 
 the reality of the Author of the Christian religion. At 
 least, such appears to be the teaching of some amongst 
 them, e.g., M. Dupuis, in his Origins des Cidtes, pro- 
 nounces Christianity to be ' a mythological fable.' And 
 Volney affirmed that — 
 
 The existence of Jesus Christ was no better proved than that of 
 Osiris and Hercules, or that of Fo or Buddha, with whom the Chinese 
 continually confound him. 
 
 Again, on the subject of miracles, the general tone of 
 the rationalistic school appears to be the rejection of the 
 miraculous, according to the dogma of Hume, that as — 
 
 A miracle is a violation of the laws of nature, and a firm and unal- 
 terable experience has established these laws ; the proof against a 
 miracle, from the very nature of the fact, is as entire as any argument 
 from experience can possibly be imagined ! 
 
 And in the same way, Strauss asserts that a miracle is 
 an impossibility, because the ' chain of endless causation 
 can never be broken.' And in the Introduction to his 
 Life of Jesus, Strauss declares : — 
 
 We may summarily reject all miracles, as simply impossible and irre- 
 concilable with the known and universal laws which govern the 
 course of events. 
 
VARIATIONS IN SCIENCE. 33 
 
 Yet Renan, a leader of the same school in the present 
 day, says in his Vie de Jesus : — 
 
 We do not affirm that miracles are imijossihle, we only affirm that 
 none have been proved. 
 
 Observe, also, what a marked distinction there is in the 
 Christian ethics of two such noted teachers as Mr. John 
 Stuart Mill, and the author of Ecce Homo, who would be 
 considered by most persons as belonging to the same 
 school of religious thought. In speaking of the morality 
 inculcated by the New Testament, Mr. Mill, in his Essay 
 On Liberty, says : — 
 
 Christian morality, so called, has all the character of a reaction ; it 
 is, in great part, a protest against Paganism. Its ideal is negative 
 rather than positive; passive rather than active,- innocence rather 
 than nobleness ; abstinence from evil, rather than energetic pursuit of 
 good ; in its precepts (as has been well said) ' thou shalt not ' predomi- 
 tiates over ' thou shalt J — P. 29. 
 
 Now let us hear the author of Fcce Homo, on the other 
 hand, saying ; — 
 
 Christ raised the feeling of humanity, from being a feeble restraining 
 power, to be an inspiring passion. The Christian moral reformation 
 may be summed up in this — humanity changed from a restraint to a 
 motive. We shall be prepared, therefore, to find, that while earlier 
 moralities had dealt chiefly in prohibitions, Christianity deals in positive 
 commands. And precisely this is the case, precisely this difference 
 made the Old Testament seem antiquated to the first Christians. 
 They had passed from a region of jmssive into a region of active 
 morality. The old legal formula began ' tlwu shalt not,' the new hegiyis 
 ' thou shalt.'— P^. 174 et seq. 
 
 It is scarcely possible for any two authors to contradict 
 each other in more express terms ; and the only solution 
 of this palpable difference between two prominent writers 
 of the same school is by supposing that Mr. Mill had 
 either never read, or had forgotten, if read, the morality 
 inculcated in the New Testament, when he wrote his 
 Essay On Liberty. 
 
 I have now endeavoured to invite attention to some 
 of the Variations in Science under the respective heads 
 of Astronomy, Greology, Anthropology, Egyptology, and 
 Theology, which are known to exist amongst the learned 
 of the present day, and which seem sufficient to prove 
 the truth of the saying, that the science of one age is the 
 nonsense of the next, on account of its endless changes ; 
 
 D 
 
34 THE TEUTH OF TEE BIBLE, 
 
 or, to reverse the order, the laughing-stock of to-day is the 
 pedestal of to-morrow. They afford, moreover, a suitable 
 reply to the astonishing remark of a writer in the West- 
 minster Review, that — 
 
 Wherever the statements of the Bible and the conclusions of 
 Science have come into collision, the verdict of Science has ahuays 
 stood its ground and the Biblical statements have ahvays given way. 
 — Westminster Review, October 1865, p. 509. 
 
 Far truer and more philosophical was the conclusion of 
 Bishop Butler, that — 
 
 If in Revelation there be found any passages, the seeming meaning 
 of which is contrary to natural religion, we may most certainly con- 
 clude such seeming meaning cannot be the real one. But it is not 
 any degree of presumption against an interpretation of Scripture, 
 that such interpretation contains a doctrine which the light of nature 
 cannot discover, or a precept which the law of nature does not 
 oblige to. — The Analogy of Religion, pt. ii. ch. 1. 
 
 When, therefore, Scripture and Science appear to differ, 
 instead of admitting ' the irreconcilable differences ' be- 
 tween them, as some amongst us are too fond of doing, 
 notwithstanding the endless disputes in their mode of 
 explaining Science as we have already seen, which will 
 remind the student of the description of The Theogonies 
 by the Stoic of Damascus ^ in the olden times, it is surely 
 the part of a wise and humble Christian to conclude that 
 he has not really understood what the Bible was meant to 
 teach ; and that it behoves him to wait patiently for more 
 light, until — if it so please the Author of Eevelation and 
 the sole source of all Grood — that distant time when we 
 shall ' know even as we are known.' 
 
 Never, probably, was the truth of that fine saying — A 
 little 'philosophy inclineth man's mind to Atheism, hut 
 depth in philosophy bringeth it about to religion — more 
 
 ^ ' In the rhapsodies,^ says Damascius, ^ which pass under the name 
 of Orphic, the theology, if any, is that concerning the Intelligibky 
 which the philosophers thus interpret. They place Time for the one 
 principle of all things, and for the other two JEther and Chaos : and 
 they regard the egg as representing Reitig simply, and this they look 
 upon as the first triad. But in order to complete the second triad 
 they imagine as the god a conceiving egg, or a white garinent, or a cloud, 
 because Phanes springs forth from these. But concerning the middle 
 subsistence different philosophers have different opinions,^ as indeed is 
 generally the case with most scientific speculators, especially those 
 who reject the authority of Scripture in the present day. 
 
VAEIATIONS IN SCIENCE. 35 
 
 clearly manifested than in comparing the proper 'free 
 handling' of Scripture by such men as Bacon, or Newton, or 
 Locke, or Butler, with that by some of our savans, who 
 appear to ignore its claims altogether as authoritative, in 
 the present day. But as one has remarked : — 
 
 Descartes has perished, Leibnitz is fading away, while Bacon and 
 Locke and Newton remain, as the Danube and the Alps remain ; the 
 learned examine them, and the ignorant, who forget lesser streams 
 and humbler hills, remember them as the glories and prominences of 
 the world. God has shown His power in the stars of the firmament, 
 in the aged hills, and in the perpetual streams ; but He has shown it 
 as much in the minds of the greatest of human beings. Milton and 
 Locke, and Bacon and Newton, are as great as the hills and the streams, 
 and will endure till heaven and earth shall pass away, and the whole 
 fabric of nature is shaken into dissolution and eternal ashes. — Elemen- 
 tary Sketches of Moral Philoso])hy , by Sydney Smith, p. 130. 
 
 It has been well observed respecting Butler and Bacon, 
 that the former is in Theology what the latter is in 
 Science. The reigning principle of the latter is, that it is 
 not for man to theorise on the works of God, and of the 
 former, that it is not for man to theorise on the ivays of 
 God. Both deferred alike to the certainty of experience, 
 in striking contrast to much of the Science of the present 
 day, as being paramount to all theory, however attractive ; 
 and whosoever closely studies the writings of these great 
 men will find a perfect harmony between a sound philo- 
 sophy and a sound faith. 
 
 We may then rest satisfied with this creed. He who 
 hath called this world into existence by the breath of His 
 mouth, hath revealed to us our knowledge of the same, in 
 the simple and dignified language of the Bible. It is 
 impossible that anything can be found in the volume of 
 His works, which is opposed to what is wi'itten in the 
 volume of His word.^ And the best way of showing the 
 fearlessness of our faith in the Divine Origin of Scripture, 
 is by leaving Science perfect liberty to work out her own 
 conclusions, in the full assurance that true philosophy can 
 never contradict the Oracles of the living Grod. When the 
 professedly-wise of this world seek to distort the facts 
 
 ^ There are two books, said Sir T. Browne, from which I collect 
 my di'-inity ; besides that written one of God, another of His servant 
 Nature — that universal and public manuscript, that lies expansed 
 unto the eyes of all. 
 
 D 2 
 
66 THE TRUTH OF THE BIBLE. 
 
 which Science reveals, in conformity with what they 
 conceive to be the meaning of ScrijDture, they expose them- 
 selves to the censure of Bacon, ' being guilty of the im- 
 piety of thinking that they honour the author of truth, 
 by offering to Him the unclean sacrifice of a lie.' 
 
 Hence, when we find ministers of religion, like Bishop 
 Colenso, declaring that — • 
 
 Multitudes have already broken loose from the restraints of that 
 traditional religious teaching which they know to be contradicted 
 by some of the most familiar results of modern science 
 
 and affirming with surprising confidence, that — 
 The Bible and Science are opposed to each other ^ — 
 
 we can only lament the progress which infidelity is making 
 amongst those who ought, by their profession, to be defen- 
 ders rather than assailants of the integrity and infallibility 
 of the Bible. Happy would it be for such, if they would 
 only seek to profit by the lesson which that great master 
 theologian St. Augustine gives, when humbly confessing 
 his own unfitness for such a responsible post : — 
 
 ' When I was young,' he says in one of his sermons, ' I came to the 
 study of the Bible with shrewdness of disputing, and not with meek- 
 ness of enquiry ; and thus, by my own perverseness, I fastened the 
 door of Scripture against myself. And why? Because I sought 
 with pride what only can be found with humility.' 
 
 How truly Bengel foresaw the result of Biblical criti- 
 cism, as so zealously but partially practised in the present 
 day, when he predicted, at the commencement of the last 
 century, with far-seeing wisdom : — 
 
 Literature will become a new and different thing. The doctrine 
 of the inner word will do immense mischief, if once the philosophers 
 begin to make use of it. They will want to have the kernel without 
 the core, husk, or shell, i.e., Christ without the Bible, and so, from 
 what is most subtile, advance to what is grossest without knowing 
 what they are doing. — Burke's Life of Bengel, p. 295. 
 
 In applying the term ' Infidelity ' to those eminent men 
 of science who prefer their own speculations to the au- 
 thoritative Truth of the Bible, I disclaim all intention of 
 using it in an offensive sense. It is employed simply as 
 descriptive of those who ignore the claims of the written 
 
 ^ Pentateuch Critically Examhied, bv Bishop Colenso, pt. iii. preface, 
 pp. 18, 40. 
 
VAEIATIONS IN SCIENCE. 37 
 
 Word, and who reject its inspiration, in the plain and 
 common meaning of the term. It may, however, be well 
 to remember the distinction between this phase of infi- 
 delity, and the bolder Atheism which was rampant in France 
 at the time of the great Eevolution, though the latter 
 appears to be the natural conclusion of the former. For 
 he who once quits the only safe anchorage on the rock of 
 Scripture, may drift with unconscious speed through the 
 shoals of infidelity into the whirlpool of Atheism. 
 
 None are so blind, proverbially, as those who refuse to 
 see. And the founders of that school which endeavoured 
 to sup]3lant the God of the Bible by the goddess of reason, 
 are striking examples of its truth. How conspicuously 
 they failed in their endeavours to crush Christianity, the 
 history of the French Eevolution has clearly shown. Its 
 votaries, however, knowing the value of never acknow- 
 ledging themselves defeated, have taken a different course 
 in the present age from what they did in the past. The 
 rejection of the Christian faith, which eighty years ago 
 assumed the broad features of undisguised Atheism, but 
 which speedily destroyed itself in an accumulation of diffi- 
 culties, social, moral and political, has now robed itself in 
 more decent garments, and exhibits to the world the old 
 deceit delineated in more comely lines. The rationalistic 
 school, however, has scarcely left a stone unturned to 
 lessen the value of the only safeguard for every civilised 
 nation, from those deplorable woes which fell first on 
 France, and subsequently on the greatest part of Christen- 
 dom ; and which, as the Bishop of Exeter shows, in his 
 Essay on the Education of the Worlds is the only safe 
 stand-point on which she can rest. 
 
 The disciples of the rationalistic school in the 23i'esent 
 day avoid shocking men's common sense, by promulgating 
 the blasphemous creed of Voltaire and Tom Paine. Nor 
 do they, when looking abroad upon ' the Heavens, the work 
 of Thy fingers, and the moon and stars which Thou hast 
 ordained,' ventm'e to say, these cdl made themselves. They 
 are willing to admit as much as Plato, unaided from on high, 
 discovered and asserted in opposition to the Eleatic philo- 
 sophy — that they are the work of an intelligent Architect 
 — that some Divine Being may have put all these things in 
 motion ; but having admitted so much, they are resolved tO; 
 
38 THE TEUTH OF THE BIBLE. 
 
 go no farther. Yet who, that has read with an unprejudiced 
 mind Plato's description of creation, as it appears in the 
 Timceus, chaps, xii.-xviii., and compares it with the mar- 
 vellous simplicity and scientific accuracy ^ of the Bible- 
 cosmogony, -will not feel constrained to confess that Moses 
 must have spoken as he was 'moved' by the Spirit of 
 God? 
 
 Those who ignore the authority of Scripture respecting 
 the Mosaic cosmogony, appear to be but imitators of the 
 Grreek philosophers, who were mthout the responsibility of 
 a revelation from Grod. Thus, in reference to creation, 
 Thales believed the primary element to be ivater ; Diogenes 
 thought it air ; Anaximander chaos ; and Heraclitus fire. 
 Anaxagoras was perhaps the first to recognise a Supreme 
 Intelligence. Xenophanes maintained the universe to be 
 Grod, a notion which elicited from Parmenides the dogma, 
 that as existence is conceivable and non-existence incon- 
 ceivable, therefore creation luas hnpossihle I With such 
 conflicting opinions, which resemble the variations in 
 Science amongst our savans of the present day, Plato at 
 once boldly impugned the philosophy of the Eleatics, that 
 the world was an eternal essence, maintaining, with irre- 
 sistible logic, that as it was sensitive, it must have been 
 produced, and was in fact the necessary result of an efficient 
 cause, the work of an intelligent architect ; in a w^ord, of 
 the One only true Grod. 
 
 In the early stages of Eationalism, the philosophy of 
 some of its advocates, such as Descartes and Leibnitz, was 
 employed on the side of revealed religion, as we find the 
 former writing to M. Chanut in 1646 as follows: — 
 
 I will tell you in confidence, tliat the notion, such as it is, which I 
 have endeavoured to acquire in physical philosophy is this — that 
 instead of finding means to preserve life, 1 have found another good, 
 more easy and more sure, which is — 7wt to fear death. 
 
 It sought to prove the reasonableness of Christianity. 
 It then applied human reason to demonstrate that the 
 supernatural truths of Christianity might be proved by 
 mathematical reasoning. Applying itself thus to the in- 
 terpretation of Scripture, and aided by philology, criticism, 
 and history, it soon reversed its mode of reasoning, and 
 
 * This will be fully considered in the following chapter. 
 
VARIATIONS IN SCIENCE. 39 
 
 proclaimed itself sent into the world to shed new light on 
 tlie Bible. It scrutinised the miracles recorded in Holy 
 Writ. It would tolerate nothing supernatural. It wearied 
 itself with subtle ingenuity to explain away all that is 
 marvellous in Scripture, and to reduce miracles to the low 
 level of physical phenomena. Hence we see Schleiermacher, 
 a distinguished leader of this school, writing in his Essay 
 Uebev seine Glauhenslehre an Dr. Liicke : — 
 
 I will not speak of the six days' work ; but the very idea of crea- 
 tion as it is usually construed — how long will it be able to maintain 
 itself against the power of a cultivated view of the world, resulting 
 from scientific combinations which none can escape ? How long 
 will the New Testament miracles maintain their place against far 
 weightier objections than those advanced by the French Encyclo- 
 pedists ? The old idea of a miracle must be given up. 
 
 Yet this is the teacher whom Quinet declares to have 
 made greater concessions to reconcile the ancient faith of 
 Christendom with modern science than any person living, 
 and speaks of his concessions in that direction as incred- 
 ible I ' Comme un homme battu par un violent orage, il a 
 sacrifie les mats a la violence pour sauver le corps du 
 vaisseau.' — Revue des Deux Mondes, a.d. 1838, p. 473. 
 
 Kant, like Schleiermacher, equally sought to decry 
 miracles, arguing that Christ's healing the . sick was by 
 medical skill ; raising the dead meant premature inter- 
 ment; feeding 5,000 people with, a few barley loaves and 
 fishes, the rich sharing with the poor ; stilling the tem- 
 pest, steering round a point which cut off the wind ; our 
 Lord's death on the cross, a mere swoon, restored by the 
 warmth of the sepulchre and the effects of the spices, and 
 so forth. Kant's great principle, like that of his English 
 disciples at the present time, was to subordinate Revelation 
 to Eeason. He would not build moral duty and virtue on 
 the basis of Christian faith, but he set up a system inde- 
 pendent of the Gospel and paramount to it. The essential 
 truths of the Grospel were to be dissolved into ideas. Man 
 was to be able to purify and perfect himself by his own 
 works without aid from the death and merits of Christ. 
 The historical facts and supernatural doctrines of Chris- 
 tianity were to be mere figurative shadows, a sort of hiero- 
 glyphic symbol of universal religious truth residing in the 
 reason of man. 
 
40 THE TEUTH OF THE BIBLE. 
 
 This system, however, was deemed unsatisfactory by 
 many. ' In this Christianity of Eeason,' wrote one, ' I see 
 neither reason nor Christianity.' ' Under the pretext of 
 making us rational Christians,' said another, ' it makes us 
 irrational philosophers.' This phase of Eationalism being 
 thus condemned as more irrational than any of the super- 
 natural phenomena of Christianity which it sought to 
 solve, an attempt was made to supplant it with another 
 form of philosophical speculation, which also claimed to 
 give a new direction to the interpretation of the Bible. 
 The leaders of this school were Schelling and Hegel. The 
 former asserted the identity of Grod and nature ; the latter 
 regarded G-od as the absolute idea, ever developing itself 
 in the world, and manifesting itself to the human mind. 
 This philosophy was a revival of that which identified the 
 creature with the Creator. It was, in fact. Pantheism 
 under a more Spiritual form. According to this theory, 
 G-od is Nature, and Nature is Grod : Grod is the Universe, 
 and the Universe is Grod. 
 
 It would seem, however, that this neo-philosophy, as in 
 so many other instances which we shall have occasion to 
 notice in this work, is but a mere plagiarism of the ancient 
 religion of the Hindoos, as the following case will show : — 
 
 I was once arguing, -writes an English missionary, though of 
 German birth, with a number of Hindoos ; when they could proceed 
 no further, they said, ' Come to our holy father ; he"^ is one of the 
 wisest and holiest of men, he will soon silence you,' Coming to the 
 man, I found he was a Fakeer, a worshipper of Shiva. I asked him, 
 ' Whom do you worship ? ' he replied, ' God.' ^ And who is God ? ' 
 I said. He arose from his seat, laid his left hand upon his breast, 
 pointed with his right hand to heaven, and lifting up his eyes, said, 
 ' I worship God the eternal, the infinite, the omnipotent, omniscient, 
 and omnipresent, the holy, just, and righteous, the creator of heaven 
 and earth, the supreme ruler of all things ; He it is whom I worship.' 
 I rejoiced at this sublime declaration, and wished to hear these 
 beautiful words once more. I repeated my question; and who is 
 that adorable Being whom you worship ? The Fakeer pointed to 
 himself, and replied, ' I am He, He that speaks in me ; I am that 
 Being, I am a part of Him ; I am He.' — Recollections of an Indian 
 Missionary, by the Key. C. B. Leiipolt, p. 25. 
 
 Compare this definition of Hindoo theology with the 
 theory advanced by a noted American rationalist, whose 
 writings hold a high place in the literature of his coun- 
 try:— 
 
VARIATIONS IN SCIENCE. 41 
 
 ^ The Christian teacher/ said Emerson, ^ saw that God incarnates 
 Himself in man, and evermore goes forth anew to take possession of 
 the world. He said in this jubilee of sublime emotion, ' lam divine ; 
 through me God acts, through me speaks. Would you see God, see me ; 
 or see thee, lohen thou also thinkest as I now think.' — Emerson's Essays, 
 p. 511. 
 
 Such Pantheism, whether proceeding from a Hindoo 
 Fakeer, or an American rationalist, was not uncommon in 
 the early ages of Christianity. Hence we find Athenagoras, 
 one of the apologists of the second century, declaring, in 
 opposition to such a creed, that he adored the Being who 
 harmonised the strains and led the melody, and not the 
 instrument which he plays. ' What umpire,' he asks, ' at 
 the games, omitting to crown the minstrel, places the gar- 
 land upon his lyre?' — Legatio pro Christianis, § cxvi. 
 
 If, however, Grermany has been productive of so much 
 mischief in perverting men's minds by a mixture of Neo- 
 logianism and Pantheism as the only religion worthy of 
 being accepted by the cultivated intellect of the present 
 day, the same country has happily produced eminent 
 Biblical scholars, such as Mebuhr, Neander, Tholuck, 
 Hegstenberg, Havernick, Gruericke, Olshausen, Kahnis, 
 Kurtz, and others, who have done much to repair the 
 ravages made by the rationalistic school in modern times. 
 
 It was forcibly remarked by the first of these, not many 
 years ago : — 
 
 Christianity after the fashion of the modern philosophers and pan- 
 theists, without a personal God, without immortality, without hu- 
 man individuality, vnthout historical faith, is no Christianity for me ; 
 though it may be a very intellectual, very ingenious philosophy. I 
 have often said, I do not know what to do with a metaphysical God, 
 and that I will have no^ie hut the God of the Bible, who is heart to 
 heart with us. — Kiebuhr^s Life and Letters, vol. ii. p. 123. 
 
 What a contrast between the teaching of this illustrious 
 layman respecting the need of ' historical faith ' to confirm 
 the truth of Christianity, compared with the dogmas of 
 Bishop Colenso^ on the history of God's chosen people as 
 narrated in the Bible : — 
 
 ' All the details,' he says, ' of the story of the Exodus, as recorded 
 in the Pentateuch, again and again assent to propositions as monstrous 
 
 ^ As an instance of the effect of Bishop Colenso's writings upon 
 the intellectual mind of a Hindoo, I can state this fact upon the 
 undoubted authority of a near relative, who was personally concerned 
 
42 THE TRUTH OF THE EIBLE. 
 
 and absurd as the statement in arithmetic would be, that two and two 
 make five. There is not the slightest reason to suppose that the 
 first writer of the story in the Pentateuch ever professed to be re- 
 cording infallible truth, or eve7i actual historical truth.'' — Bishop 
 Colenso's Fentateuch and Book of Joshua Critically Eiamijied, pt. ii. 
 pp. 370, 375. 
 
 What a fearful comment upon the words of Him, who 
 spake never as man spake on earth, but who, according to 
 the Bishop, knew no more about ' the age and authorship 
 of the Pentateuch than any other contemporary Jew ; ' for 
 did not Christ say, ' If they hear not Moses and the Pro- 
 phets, neither will they be persuaded though one rose from 
 the dead ' ? The Bishop's ideas of Christian ethics may be 
 estimated from his own words, as they afford a melancholy 
 sign of the laxity of faith as interpreted by the age in 
 general, and by this leader of the sceptical school in par- 
 ticular : — 
 
 At the time we were admitted into the ministry of the national 
 church, we heartily believed what we then professed to believe, and 
 we gave our assent and consent to every part of her liturgy. But we 
 did not bind ourselves to believe thus ahoays to the eiid of our lives! 
 —Ibid, pt ii. p. 23. 
 
 Kahnis records another melancholy instance of the evil 
 of attempting to play the part of a Biblical critic, when 
 the mind is ' unstable,' disqualified, and untaught by the 
 Spirit of G-od. This youth, though only 1 9 years of age, 
 .had attained a foremost place among Grerman sceptics, and 
 when sinking into the grave, gave utterance to these so- 
 lemn words as the creed which he vainly supposed would 
 support him in his passage to eternity — ' / stand rigJiteous 
 before God, having ivilled to do what is right,^ 
 
 Striking is the difference between this rationalistic phi- 
 losophy compared with the last words of an experienced 
 Christian, whose life had been a silent sermon, which all 
 men might have read, on a similar occasion : — 
 
 in the case. A few years ago, the Ptajah Rundeer Sing of Ruporthula 
 in the Punjaub, became, through the instrumentality of the Christian 
 missionaries located in his territories, an enlightened man on the truths 
 of the Gospel, and ^ an almost Christian.' His baptism was delayed 
 at his own request, solely on account of his mother. On the occasion 
 of her death, when urged to receive baptism, he declined, upon the 
 plea that he had lately been reading the works of Bishop Colenso, 
 that he was convinced by them of the falseness of Christianity, and 
 frankly avowed himself in consequence an atheist ! 
 
VARIATIONS IN SCIENCE. 43 
 
 ^ Though/ exclaimed the pious Hooker, as life was ebbing fast, ' I 
 have by His grace loved Him in my youth, and feared Him in mine 
 age, and laboured to have }a conscience void of offence to Him and to 
 all men ; yet if Thou, Lord, be extreme to mark what I have done 
 amiss, who can abide it ? And, therefore, where I have failed, Lord, 
 show mercy to me ; for I plead not my righteousness, but the forgive- 
 ness of my unrighteousness for His merits, who died to pm'chase a 
 pardon for penitent sinners.' 
 
 Another phase of the infidelity which appears to attract 
 so many in the present day is seen in the tortuous way in 
 which truth is treated by those who claim to be, jpar ex- 
 cellence^ the Biblical critics of the age, and the only 
 instructors worth heeding; while they either ignore or 
 reject the testimony of that sinless Being who is revealed 
 in the oracles of Grod as 'The Way, the Truth, and the Life.' 
 
 What the heathen Plutarch so happily said respecting 
 Truth — 
 Than which no greater blessing can man receive or God bestow — 
 
 has received a significant illustration of the mode of in- 
 culcating it, metaphysically, as we must suppose, by the 
 rationalistic school in the present day. Dr. Child, of 
 America, has the confidence to reason on the subject in 
 the following remarkable way : — 
 
 A lie is true to the cause that produced it ; so that what we call 
 a lie is truth that exists in nature, just as real as what we call a 
 truth. A lie is a truth intrinsically ; it holds a lawful place in creation, 
 it is a necessity. 
 
 As an instance of the truth of the old proverb, that 
 ' extremes meet,' we can adduce the testimony of one of an 
 entirely opposite school from that of the American ration- 
 alistic teacher, in the person of the celebrated Dr. John 
 Henry Newman, who, with similar logic, thus reasons on 
 the subject before us : — 
 
 It is not more than an hyperbole to say that in certain cases a lie 
 is the nearest approach to truth. Newman's ^ Ajjolor/ia, p. 64. 
 
 ' Dr. Newman's reasoning appears to be founded upon the Spanish 
 proverb— 'Tell a lie, and find a truth;' though it appears to us 
 weak mortals to present something of a contrast to the apostolic in- 
 junction : 'Wherefore, putting away lying, speak every man truth 
 with his neighbour, for we are members one of another.' And so 
 the great Italian poet : — 
 
 E che '1 vero condito in molli versi 
 I pill schivi allettando ha persuaso. 
 
 Tasso, La Gerusaleinme Liberata, i. 3. 
 
44 THE TEUTH OF THE BIBLE. 
 
 Or if Dr. Newman's definition be not considered suffi 
 ciently explicit, regard the more positive doctrine of the 
 founder of the Jesuits, as expounded by the late Cardinal 
 Wiseman : — 
 
 That we may in all things attain to the truth, taught the great 
 Ignatius Loyola, that we may not err in anything, we ought to hold 
 it as 2^ fixed 'principle y that what I see ivhite, 1 believe to he black, if the 
 hierarchical church so define it to be. — Exercises of St. Ignatius Loyola, 
 edited by Cardinal Wiseman. 
 
 Human nature being the same in all countries and all 
 ages, we are not surprised to find the heathen mind as 
 incapable of distinguishing between truth and falsehood, 
 as appears, from their words, to be the case with American 
 rationalists, or distinguished members of the Church of 
 Rome, or learned heathen, in the present day. For thus 
 the Abbe Hue, in his Travels in China, relates an inter- 
 esting conversation between himself and a literary Man- 
 derin, one Ki-chan, concerning the difference between 
 ministers of state in Europe and China, on this wise : — 
 
 Your mandarins, said Ki-chan^ are more fortunate than ours. 
 Our emperor cannot know everything, yet he is judge of everything, 
 and no one dares to find fault with any of his actions. Our emperor 
 says, ' That is white ; ' and we prostrate ourselves and say, ' Yes, it is 
 white.'' He shows us the same object afterwards, and says, 'That is 
 black ; ' and we prostrate ourselves again and say, ' Yes, it is black I ' 
 
 This false mode of reasoning, this perversion of logic, is 
 however so palpable as to carry its own refutation along 
 with it. The mind which could conceive such an abuse 
 of terms must have been previously so blunted by its un- 
 sanctified intellect as to have become incapable of per- 
 ceiving its own want of power to distinguish between good 
 and evil, between right and wrong. And very striking is 
 the contrast which such ethics present to the beautiful 
 apothegm of Bacon respecting the condition and status 
 of every well-regulated mind, in its passage through life. 
 ' For certainly,' he says, ' it is heaven upon earth to have a 
 man's mind move in Charity, rest in Providence, and turn 
 upon the poles of Truth.' 
 
 From a review of what has been already considered, we 
 may fairly contend that the stability of the Bible, together 
 with its undeviating uniformity, — notwithstanding the 
 many attempts of hostile critics, like Celsus and Porphyry 
 
VARIATIONS IN SCIENCE. 45 
 
 in one age, or Hobbes and Astruc, Voltaire and Spinoza, 
 Hume and Paine in another, or Mr. Goodwin and Bishop 
 Colenso in a third, to oppose it, to outflank it, to over- 
 ride it, to blacken it, and to distort it, — contrasts most 
 favourably with the endless variations which are seen in 
 the writings of those savans who either ignore or reject 
 the supremacy of Scripture on every subject contained 
 therein. But we may rest confident, that all this hostility 
 has been, and will always continue to be, overruled for 
 good ; and that the Eevelation, which Grod has thus given 
 to man, will rise from the ashes of these controversial fires 
 more purified, if possible, than it was before. Like the 
 aromatic, which, the more it is bruised, the richer the scent 
 it gives forth, as one of our own poets sings — 
 
 like the plants that throw 
 
 Their fragrance from the wounded part, 
 Breathes sweetness out of woe 
 
 even so will it ever be with the unchangeable, infallible, 
 all-perfect Oracles of God. 
 
46 THE TRUTH OF THE BIBLE. 
 
 THE MOSAIC COSMOGONY, 
 
 CHAPTER II. 
 
 All the nations of antiquity had their traditions re- 
 specting certain pre-historic events, which resulted in 
 adorning their respective countries and remote ancestors 
 with gods, demigods, and heroes famous for their acts and 
 deeds. The word Tiiyth, which originally meant any tale 
 of interest, came to be applied to these national stories, 
 as Pindar says : ' And wisdom with her mythi gently 
 beguiles.' 
 
 At the close of the last century, Heyne, a Grerman 
 rationalist, attempted to generalise the fact in so positive 
 a manner as to imply a rejection of all the primeval 
 revelations from Grod. Heyne was quickly followed by a 
 band of disciples, who seem, like the Athenians of old, to 
 have ' spent their time in nothing else, but either to tell, or 
 to hear something new.' Schelling, Eichhorn, Gr. L. Bauer, 
 and Wegschneider, distinguished themselves, amidst a host 
 of lesser lights, by insisting that as the old Egyptians, 
 Persians, Celts, Groths, and Scandinavians had their myths 
 in the records of their ancestral exploits, it was the same 
 with the Hebrews in ancient times. To such critics the 
 Bible was of no more authority than any other book ; and 
 pronounced by Eichhorn, in his Einleitung^ to be of no 
 greater historical value ' than an old chronicle of Indian, 
 Greek, or Roman legends.' Volney declared that there 
 were — 
 
 Absolutely no otlier monuments of the existence of Jesus Christ as 
 a human being-, than a passage of Josephus, a single phrase of Tacitus, 
 and the Gospels. But the passage in Josephus is unanimously ac- 
 knowledged to be apocryphal, and to have been interpolated towards 
 the close of the third century ; and that of Tacitus is so vague, and 
 so evidently taken from the deposition of the Christians before the 
 judges, that it may be ranked in the class of evangelical records. So 
 that the existence of Jesus Christ is no better proved than that of 
 
THE MOSAIC COSMOGONY. 47 
 
 Osiris and Hercules, or that of Fo or Buddha, with whom the Chinese 
 continually confound him. — Quoted in Faber's Origiii of Pagan 
 Idolatry^ iii. 649. 
 
 Puffed up with self-flattery, these remorseless critics 
 pushed on their investigations until they dreamed they 
 had stormed the citadel and exploded the fable con- 
 cerning the death and resurrection of Christ, and so had 
 only to sit down on the ruins they had made, and proclaim 
 the reign of anti-supernaturalism, soon to be followed 
 by nominal pantheism and real atheism. Gr. L. Bauer 
 declared — 
 
 Myths are historieal tales concerninp: the most ancient history of 
 the earth and of men, particularly of single tribes or nations, united 
 with conjectures and theories in the garb of histories, upon cosmogoiuj 
 and geogony, the physical causes of things, and the objects of sense, 
 all worked up into the miraculous, and by degrees dressed out in a 
 variety of ways. — Hebi'dische Mythologie^ vol. i. p. 3. 
 
 And so Wegschneider, in his Institu. Theolog., affirmed 
 that — 
 
 Every system of religion which professes to be derived from a 
 supernatural and immediate revelation of the Deity was enwrapt in 
 mythic representations. 
 
 It must not, however, be forgotten that there are others 
 who have adopted the mythic hypothesis relative to the 
 Mosaic Cosmogony ; but who are as far removed from 
 scepticism in reference to the inspiration of the Bible as 
 any of its most strenuous upholders. Thus the late Alex- 
 ander Greddes wrote on this subject : — 
 
 I believe it to be a most beautiful mythos or philosophical fiction, 
 contrived with great wisdom, dressed up in the garb of real history, 
 adapted to the shallow intellects of a rude barbarous people, and 
 perfectly well calculated for the great and good purposes for which it 
 was contrived; namely, to establish the belief of one supreme God 
 and Creator, in opposition to the various and wild systems of idolatry 
 which then prevailed ; and to enforce the observance of a periodical 
 day, to be chiefly devoted to the service of that Creator, and the 
 solacing repose of His creatures. This hypothesis of a mere poetical 
 \iythos, historically adapted to the senses and intellects of a rude 
 unphilosophical people, will remove every obstacle, obviate every 
 objection, and repel every sarcasm, whether it come from a Celsus or 
 Porphyry, a Julian or a Fredric, a Boulanger or a Bolinbroke. — 
 Geddes' Translation of the Bihle, vol. i. Criticcd Bemarhs. 
 
 And so the late Professor Baden Powell, although he 
 reg'ards the first chapter of Genesis as ' embodying com- 
 
48 THE TEUTH OF THE BIBLE. 
 
 monly received ideas which Moses was inspired to adapt 
 and apply to the ends of religions instruction,' yet declares 
 that ' magnificent ' as was its composition, it was ' not 
 intended for an historical narrative, nor designed for 
 literal history,' but is constructed of ' the most sublime 
 and unrivalled imagery — the language of figure and 
 poetry, — mythic poetry.' — Connexion of Natural and 
 Divine Faith,'' p. 250, &c. 
 
 And in a subsequent work, Professor Powell explains 
 that— 
 
 He did not assert dogmatically that the description of the creation, 
 taken as a whole, might he understood as couched in the language of 
 mythic poetry, but simply suggested as a less harsh alternative than a 
 naked statement, which might seem directly impugning the truth of 
 the narrative. If the true statement be not boldly made by the 
 friends of Christianity, it will inevitably be perverted, and turned 
 ao-ainst them by their adversaries. — Supplement to Tradition Unveiled, 
 p. 36. 
 
 Professor Powell's brother essayist, Mr. Groodwin, takes 
 an entirely different view. For speaking of G-enesis 
 chap, i., in his essay on the Mosaic Cosmogony, he 
 
 Remarkable as this narrative is for simplicity and grandeur, it has 
 nothing in it which can be properly called 2^oetical. It bears on its 
 face no trace of mystical or symbolical meaning. Things are called 
 by their right names, with a certain scientific exactness widely different 
 from the imaginative cosmogonies of the Greeks. ... It can scarcely 
 be said that this chapter is not intended in part to teach and convey 
 at least some physical truth, and taking its words in their plain sense, 
 it manifestly gives a view of the universe adverse to modern science. 
 . . . Modern theologians have directed their attention to the possi- 
 bility of reconciling the Mosaic narrative with those geological facts 
 which are admitted to be beyond dispute. In truth, however, if we 
 refer to the plans of conciliation proposed, we find them at variance 
 with each other and mutually destructive. The conciliators are not 
 as'reed among themselves, and each holds the views of the other to 
 be untenable and unsafe. The ground is perpetually being shifted, as 
 the advance of geological science may require. The plain meaning of 
 the Hebrew record is unscrupidously tamjjered ivith, and in general the 
 faith of the whole process lies in divesting the text of aU meaning 
 whatever. . . . Believing, as we do, that if the value of the Bible as 
 a book of religious instruction is to be maintained, it must be not by 
 proving it to be scientifically exact, at the expense of every sound 
 principle of interpretation and in defiance of common sense, but by 
 the frank recognition of the erroneous vieios of nature which it contains, 
 we have put pen to paper to analyse some of the popular conciliation 
 theories. The enquiry cannot be deemed a superfluous one, nor one 
 
THE MOSAIC COSMOGONY. 49 
 
 which in the interests of theology had better be left alone. Physical 
 science goes on unconcernedly pursuing its own paths. Theology, the 
 science whose object is the dealing of God with man, as a moral 
 being, maintains hut a skivering existence, Qho\\\^QXQ<\. and jostled by 
 the sturdy growths of modern thought, and bemoaning itself for the 
 hostility which it encounters. — ' Mosaic Cosmogony ' in Essays and 
 jReviews, pp. 208, &c. 
 
 Althougli Mr. Groodwin here contends that ' the Hebrew 
 Eecord,' or, in other words, Holy Scripture, ' gives a view 
 of the universe adverse to modern science,' and that the 
 defenders of Scripture 'unscrupulously tamper with its 
 plain meaning,' instead of frankly recognising ' the erro- 
 neous views of nature which it contains,' and that in the 
 presence of modern science ' theology maintains but a 
 shivering existence,' it is somewhat singular that when 
 Bishop Colenso subsequently adopted a still bolder tone 
 of antagonism to the Divine Eecord, and was at once 
 challenged ^ by the then head of one of our theological 
 colleges to prove the truth of his assertions, both Bishop and 
 layman appear to have shrunk from the contest. Just as 
 Roman Catholics have always treated the challenge of 
 Bishop Jewell affixed to Paul's cross three centuries ago, 
 they avoided taking it up ; they doubtless thought discre- 
 tion the better part of valour, because they were conscious 
 of their inability to substantiate the charges they had 
 brought against the integrity and inspiration of the 
 Bible. 
 
 The first argument which Mr. Groodwin adduces against 
 the truth of the JNIosaic record will afford an insight into 
 the nature of the objections which he brings forward, as 
 
 ^ The Times of April 6, 18C3, contains a letter from Dr. Baylee, 
 head of St. Aidan's College, addressed to Bishop Colenso, in which 
 the writer affirms and is prepared to maintain that ' the Hebrew Old 
 Testament, as God gave it, does not contain one misstatement in 
 science,' and that it is the only Book 'which gives a true account of 
 the original creation : it alone accounts for the geological changes of 
 the crust of this earth ; it alone contains a true system of philosophy ; 
 it alone contains a true system of theology.' Altliough this challenge 
 was declined. Bishop Colenso had no hesitation in asserting, in a 
 paper read before the Anthropological Society of London on May 16, 
 1865, that ' The elementary truths of geological science flatly contra- 
 dict the accounts of the Creation and the Deluge. The simple facts 
 revealed by modern science are utterly irreconcilable with Scripture 
 statements.' 
 
50 THE TRUTH OF THE BIBLE. 
 
 sufficient, in his opinion, to destroy all confidence in the 
 teaching of Scripture. Hence he declares : — 
 
 The Hebrew records manifestly countenanced the opinion of the 
 earth's immobility, and certain other Tiews of the universe very in- 
 compatible with those propounded by Copernicus. 
 
 The proofs of this strange assertion, however, are not 
 taken from the Mosaic record, for the simple reason that 
 Moses says nothing on the subject, but from certain 
 passages in the Psalms, as Mr. Groodwin says : — 
 
 In regard to such a text as, ^ The world is established, it cannot be 
 moved ' (Psalm xciii. 1), though it might imply the sacred penman's 
 ignorance of the fact that the earth does move, yet it does not put 
 forth this opinion as an indispensable point of faith. . . . The Komisli 
 Church, it is presumed, adheres to the old views to the present day, 
 which are explained by the official proceedings against Galileo, when 
 he was compelled to sign his celebrated recantation, acknowledging 
 the proposition, that the sun is the centre of the world and immovable 
 from its place, is absurd, philosophically false, and formally heretical, 
 because it is expressly contrary to Scripture. — Essays and Reviews, 
 pp. 207, &c. 
 
 What Mr. G-oodwin means by the old views are defined 
 by Voetius, a Dutch divine of the seventeenth century, in 
 the following manner : — 
 
 We affirm that the sun flies round the earth every twenty-four 
 hours, and that the earth rests immovable in the centre of the 
 universe, with all divines, natural philosophers, and astronomers, Jews 
 and Mahommedans, Greeks and Latins, excepting one or two of the 
 ancients and the modern followers of Copernicus. 
 
 It is gratifying for us to know that this exception of 
 ' one or two ' includes some very celebrated names, as 
 Plato in the Timceus says : — 
 
 The Deity made the earth to be the nurse of mankind, and by her 
 rotation {i\\i>nivi]i') roiindthe cosmical pole, the guardian and creator of 
 day and night. 
 
 On which passage Aristotle thus comments : — 
 
 All those who do not make the earth the centre of the system, 
 make her rotate round the centre ; and some of those who place her at 
 the centre, say she rotates {'iWiaQcu) round the cosmical axis, as we 
 read in the Timceus. — Aristotle De Coelo, ii. § 13. 
 
 Instead of Mr. G-oodwin bringing forth the case of 
 Galileo as a proof of the antagonism between Scripture 
 and Science, it ought to have been adverted to as con- 
 clusive evidence against the infallibility of the Eoman See, 
 
THE MOSAIC COSMOGONY. 51 
 
 whicli is in this predicament: it must either deny the 
 annual and diurnal motion of the earth, or must admit 
 that it is fallible. It seems to prefer the iirst horn of 
 this dilemma, as in the last edition of Newton's Principia 
 published by the Jesuits, there is prefixed the following 
 cautious avowal : — 
 
 Newton, in Ms third Look, adopts the hypothesis of the earth's 
 motion. And we are unable to explain his propositions without ad- 
 mitting- the same hypothesis. Plence we are compelled to assume a 
 character different from our own, for we profess obedience to the 
 
 decrees promulgated by the Popes against the motion of the earth. 
 
 Newton's Frincipia, edited by the Jesuits Le Sueur and Jacquier 
 1823. ^ ' 
 
 Had Mr. G-oodwin a more perfect knowledge of the 
 language in which Moses wrote, he would not have com- 
 mitted such a mistake as to accuse Scripture of teaching 
 ' the immobility of the earth.' A reference to the Hebrew 
 lexicon would have shown him, as Gresenius expresses it, 
 that the word Mot^ translated 'move,' means, ' To waver, 
 to shake, to totter.' Hence, when we meet with such 
 passages in Scripture as applied to man — ' Because Jeho- 
 vah is at my right hand I shall not be moved,'' Psalm 
 xvi. 8 ; and ' Jehovah will not suffer thy foot to be moved,' 
 Psalm cxxi. 3 ; or as applied to the earth, ' The world is 
 established that it cannot be moved,'' Psalm, xciii. 1 ; and 
 ' Jehovah laid the foundations of the earth that it should 
 not be removed for ever,' Psalm civ. 5 ; or in a multitude 
 of other places in Scripture where the same word is used, 
 we see at once that, so far from countenancing the idea of 
 the immobility of the earth, as the essayist asserts, the 
 word would rather seem to imply motion, as David 
 prays, ' Hold up my goings in thy paths, that my footsteps 
 be not moved ' (marg.). Psalm, xvii. 5. 
 
 From these passages we learn the real teaching of 
 Scripture on this subject, viz., that the world has been 
 so firmly fixed by its Creator that it cannot totter, or be 
 displaced, not even in that velocity of motion with which 
 it flies round the sun. A moment's suspension of the law 
 of gravitation would be simply annihilation to the world, 
 but G-od has so ordered and immovably established the 
 motions of all the heavenly bodies, that no displacement 
 or totter is possible ; and this is what Scripture teaches 
 when we read the sublime statement of tlie Psalmist — 
 
 £ 2 
 
52 THE TRUTH OF THE BIBLE. 
 
 ' The world also is established that it cannot be moved,'' 
 but the true meaning of which has been so grievously 
 perverted by the pretentious criticism of the present day. 
 Mr. G-oodwin's charge of scientific inaccuracy of the Bible 
 is simply a blunder, which it is most discreditable for him 
 to have made. In a similar manner, he objects to Arch- 
 deacon Pratt's conclusion, as expressed in his Scripture 
 and Science not at Variance, that ' Scripture was not 
 designed to teach us natural philosophy, and it is vain 
 to attempt to make a cosmogony out of its statements,' 
 asserting, in opposition, that — 
 
 The world at large will continue to consider the account in the first 
 chapter of Genesis to be a cosmogony. But as it is here admitted that 
 it does not describe physical realities, but only outward appearances, 
 that is, gives a description false in fad, and one which can teach us no 
 scientific truth whatever, it seems to matter little what we call it. — 
 Essays and Reviews, p. 236. 
 
 I do not think that the essayist has properly interpreted 
 the Archdeacon's meaning, but, without stopping to enter 
 into a discussion on this point, it will be sufficient to dis- 
 prove his serious charge against the Mosaic narrative, of 
 being ' false in fact,' by showing that it was never meant 
 to describe any series of phenomena anticipative of modern 
 discovery in astronomy, or geology, or any other branch 
 of knowledge in the precise phraseology of science in the 
 present day, or that Moses wrote one thing while intending 
 to mean another. 
 
 The late Dr. Pye Smith, in his work on The Relation 
 between the Holy Scriptures and some Parts of Geological 
 Science, has a very happy idea on this subject ; he supposes 
 himself permitted to question the author of Genesis as 
 follows : — 
 
 Faithful prophet ! when you gave forth your account of the crea- 
 tion, what was your own belief and understanding ? What did you 
 know, what did you intend to convey, concerning the antiquity and 
 extent of the universe ; concerning the heavenly bodies, their num- 
 ber, order, magnitudes, motions, and distances ; concerning light and 
 air, land and water, plants and animals ? Had you any idea of the 
 natural knowledge which would be acquired under the leading and 
 blessing of Jehovah Elohim thirty-three centuries after you ? 
 
 He would reply : — 
 
 Most certainly not. In all these things I partook of the general 
 knowledge of my contemporaries. I knew no more of the philosophi- 
 
THE MOS.IIC COSMOGONY. 53 
 
 cal realities of nature, than I did of the most abstract spirituality of 
 God, when I spoke of Him as looking-, seeking, trying, learning, im- 
 proving in knowledge, repenting, grieving, changing his mind, coming 
 and going, and having the bodily organisation of a man. If questions 
 ever rose in my mind upon these subjects, I remembered my ignorance 
 and weakness, and I said with duteous humility, Behold, God is great 
 and I know Him not; with God is terrible Majesty; touching the 
 Almighty, I cannot find Him out ; God spake to me mouth to mouth, 
 even apparently, and not in dark speeches ; and the similitude of the 
 Lord I did behold. / spoke and wrote as I was moved hy the Holy 
 Ghost. I wrote the things which I was directed to write; but I 
 could not have made a comment upon them. 
 
 To this supposed reply on Moses' part, the same author 
 adds : — 
 
 Of one thing we are certain. God's design was not to teach error. 
 But we also know that His modes of teaching are not bound to any pre- 
 scribed model: He exercised the sovereignty of His wisdom in this, as 
 in every other part of His rectorial system. And we further know 
 that, in all the Mosaic writings, the perfections, purposes, and acts of 
 Deity are represented in language which, though of the lowest con- 
 descension, yet is not arbitrary ; for the usage rests upon a common 
 principle, analoyy, and it is therefore capable of being explained upon 
 sure grounds. — Pp. 438-9. 
 
 Feeling assured, with the unvarying testimony of the 
 Church of God during the last thirty-three centuries, that 
 Moses, in his account of creation, ' spake as he was moved 
 by the Holy Ghost,' we know it was as impossible for the 
 narrator to err in its transmission, or, to use Mr. Goodwin's 
 words, to give ' a description false in fact,' as it was 
 ' impossible for God to lie ' in the revelation thei:eof. 
 Hence the important nature of our present enquiry con- 
 sists in this — What did God design us to understand by 
 the revelation which He made to Moses ? What was the 
 intent of the Author of inspiration ? 
 
 With this enquiry in view, I shall endeavour to establish 
 two Propositions as follows : — 
 
 1st. That the Mosaic Cosmogony is phoved to be true 
 
 BY THE DISCOVERIES OF MODERN SCIENCE ; AND THEREFORE 
 THAT ITS AUTHOR MUST HAVE WRITTEN IT BY THE DIRECT 
 INSPIRATION OF GOD. 
 
 2nd. That the Cosmogonies of heathen nations con- 
 tain INTERNAL EVIDENCE EXACTLY THE REVERSE ; AND THAT 
 SUCH MUST THEREFORE BE CONSIDERED THE VAIN INDENTION 
 OF MEN. 
 
54 THE TEUTH OF THE BIBLE. 
 
 1st Proposition — That the Mosaic Cosmogony is proved 
 to be true by the discoveries of modern Science, and there- 
 fore that its author must have written by the direct In- 
 spiration of Grod. 
 
 Genesis i. 1. 'In the beoinning^ Grod created the heavens 
 and the earth.' In these few words we have the germ of 
 all Theology as well as of all true Science, which has been 
 discovered after so many years' toil by the skill and in- 
 genuity of man. In this opening sentence of the divine 
 record, we are able to see some of the most prominent 
 characteristics of the books of Moses — the simplicity and 
 conciseness of an early age — the consciousness of the nar- 
 rator that he spoke by inspiration, as well as his firm 
 belief in the truth of this revelation, together with the 
 assertion of the most grand and comprehensive doctrines. 
 No studied introduction precedes the narrative. No 
 attempt is made to prove the existence of Grod, or to dis- 
 prove the eternal existence of matter. The history opens 
 directly with the assertion of a great fundamental truth, 
 which must ever form the basis of all true religion, as well 
 as of all sound philosophy — the production from non-ex- 
 istence of the material universe by the power of the eternal, 
 self-existent Gfod. 
 
 In our investigation of this simple yet most sublime 
 passage of Holy Writ, three questions naturally arise which 
 re(|uire some consideration. 
 
 1st. Who is the Creator here revealed? 2nd. When 
 this creation took place. 3rd. What it was that was then 
 created. 
 
 1st. The Author of creation is here termed by Closes 
 Mohwi, or Grod in His general aspect to nature and man, 
 and not in that special aspect in reference to the Hebrew 
 commonwealth, and to the work of redemption, indicated 
 by the name Jehovah. The first is His name as ' The 
 Almighty Creator ; ' the second as ' The Self-Existent,' 
 He who was and is to come, in more especial relation to 
 His moral government. In the early chapters of Genesis 
 Elohim is used when referring to creation ; Jehovah when 
 speaking of redemption ; but with a conjoint use of the 
 terms in passing from the records of the creative work 
 to those of human history. In the later books, except 
 
THE MOSAIC COSMOGONY. 55 
 
 under peculiar circumstances, the terms are used as synony- 
 mous. 
 
 It is not necessary to dwell upon the etymology of 
 Elohim, whether, as some consider, it signifies the ' object 
 of adoration,' from the Arabic alalia, ' he worshipped ; ' or 
 as Gesenius explains it, ' The Strong and Mighty One ; ' 
 but we must not pass by the signihcant fact that in this 
 sentence we have a plural nominative, ' G-ods,' joined to 
 and governing a singular verb, ' created.' Various hypo- 
 theses have been proposed to account for this ; the latest 
 idea being that it points to the primitive polytheism of 
 the ancients. It will, however, be more natural if we refer 
 to those to whom the words were addressed, and who, it 
 may be presumed, understood the genius of their o^vn 
 language better than any non-Jemsh Biblical critic can 
 do in the present day. 
 
 Before doing so it will be right to note, that so far from 
 the plural nominative for Grod pointing to the primitive 
 polytheism of the ancients, the influence of this idolatry 
 was the chief antagonism which the Hebrew monotheism 
 had to encounter ; and we know how repeatedly the 
 Israelites were led astray by its allurements. To guard 
 against this danger, it was absolutely necessary that no 
 place should be left for the introduction of polytheism, 
 by placing the whole work of creation and providence 
 under the sole jurisdiction of the One Grod, subsequently 
 revealed in a more complete form as the Triune Jehovah. 
 And so we find that the chief heathen cosmogonies, whether 
 Hindoo, Chinese, Pythagorean, or Orphic, so far as regards 
 the Being who was considered as the animating soul and 
 demiurgic principle of the Universe, seem to have some 
 faint conception of the Trinity, as seen in the words of the 
 Oracle, which Patricius cites from Damascius : ' Through 
 the tuhole world shines a triad, over which "presides a 
 monad.'' 
 
 But we have to consider what the Jewish mind under- 
 stood by Elohini. In one of their ancient books, termed 
 ' Zohar,' written by Simeon Bar Jarchai while their Temple 
 was yet standing, the name is thus explained : ' There are 
 three Lights in (xod ; the ancient light, or Kadmon ; the 
 pure light, or Zach ; the purified light, or Meznchzach, 
 and these three make but one Grod.' And so Rabbi Jose 
 
56 THE TEUTH OF THE BIBLE. 
 
 says : ' Come and see tlie mystery in the word Elohim, 
 viz., there are three degrees, and every degree is distinct 
 by himself, and notwithstanding, they are all One, and 
 tied in One, and One is not separate from the other.' 
 
 Again, the Cabalists, speaking of Jehovah, call the first 
 Person xiin Sojph or Infinite, who is The Father ; the 
 second Person they call Gochma or Wisdom, and also the 
 Dvar or The Word ; the third Person they call Beena or 
 Understanding, and Rooch-hakodesh or The Holt Spirit. 
 Further, the book ' Zohar,' of such high authority 
 amongst the Jews, interprets the passage in Proverbs xxx. 
 4, ' What is His Son's name ? ' as emphatically The 
 Messiah. And the Jerusalem Targum (written, some 
 suppose, as early as the Babylonish captivity), in its com- 
 ment on Exodus xxxiii. 9-11, declares: 'The Word of 
 the Lord has appeared on three remarkable occasions, — 
 first, at the creation of the world ; second, to Abraliam ; 
 third, at Israel's departure out of Egypt ; and a fourth 
 time He shall appear in the person of Messiah ! ' There 
 can be, therefore, little doubt that the well-instructed Jew 
 before the Gospel was revealed, understood the word Mo- 
 him to point to the doctrine of the Trinity in Unity ; 
 and this caused the writers of the New Testament to 
 assert the agency of the second Person in the work of 
 creation, as David had done in the Old. (Compare Psalm 
 xxxiii. 6 ; John i. 1 ; and Hebrews i. 2 ; xi. 3.) 
 
 2nd. But when did this work of creation take place ? 
 ' In the beginning ' is the reply of Scripture ; and that this 
 refers to time, and not to order, the following considera- 
 tions may show. The omission of the definite article by 
 the LXX. in their rendering of Grenesis i. 1, as also by St. 
 John i. 1, in his assertion of Christ's Grodhead, alike prove 
 this. Not only English divines, but foreign commenta- 
 tors of the most opposite schools, affirm that the first words 
 of St. John express duration or time previous to creation. 
 Alford says, ' In the beginning ' is equivalent to ' Before 
 the world was.' Tholuck declares it expresses ' eternity 
 a parte ante.'' Luche says the phrase ' In the beginning ' 
 includes the idea of pre-mundane existence, and answers 
 to the expression in John xvii. 5, ' Before the world was.' 
 Mayer translates it Vorzeitlichkeit, and considers it equi- 
 valent to the LXX. version of Proverbs viii. 23, 'In the 
 
THE MOSAIC COSMOGONY. 57 
 
 beginning, before God made the earth.' All these agree 
 that the expression of Grenesis i. 1, denoting the luhen 
 of creation, must refer to a time prior to the existence of 
 heaven and earth. 
 
 3rd. Before considering tuhat it was that was then 
 created, it may be well to notice the exact meaning of the 
 word used by Moses in expressing ' creation.' Mr. Grood- 
 win says it is immaterial whether it is to be understood 
 as affirming ' that G-od shaped the whole material universe 
 out of nothing or out of pre-existing matter ; ' but to this 
 we reply, that it is material for us to know what God in- 
 tended to teach in the words employed. In this instance 
 we refer, as before, to those who are best qualified to instruct 
 us on the subject. Hence we find Maimonides teaching : — 
 
 Those who beheve in the laws of our master Moses, hold that^tLe 
 whole world, which comprehends everything but the Creator, after 
 being in a state of non-existence, received its existence from God, 
 being called into existence from nothing. ... It is a fundamental 
 principle of our law, that God created the world from nothing. 
 
 The act is expressed by the Hebrew word Bara, which is 
 used to express creation of matter out of nothing ; and as 
 such it is applied throughout Scripture, I believe, exclu- 
 sively to God as the agent, and not to any human work. 
 Thus, e.g., David, speaking of the universe and all therein, 
 says, ' Jehovah commanded and they were created.'' Psalm 
 cxlviii. 5. And so Isaiah : ' Thus saith Elohim Jehovah, 
 He that created the heavens and sj^read them out.' Ch. 
 xlii. 5. And Malachi likewise : ' Have we not all one 
 father? hath not one God created us?' Ch. ii. 10. In all 
 these passages the word bara is employed ; and if it does 
 not mean to ' create ' in the highest sense, i.e. ' out of 
 nothing,' then the Jews had no word in their language to 
 designate this idea. It is true that it is occasionally 
 employed, like its English representative, in a secondary 
 sense, but this in no wise detracts from its force when 
 strictly and literally used. 
 
 The Jewish Rabbis, who are the best judges in such a 
 case, are unanimous in asserting that the word bara ex- 
 presses the commencement of the existence of anything, 
 or its egression from nonentity to entity. The modern 
 notion of certain sceptics, that God formed all things out 
 of pre-existing eternal nature, is absurd, for if there was 
 
58 THE TRUTH OF THE BIBLE. 
 
 an eternal nature besides an eternal Grod, there must have 
 been two self-existing, independent, eternal Beings, an idea 
 which at once refutes itself. It is therefore to be regretted 
 that a distinguished savant like Sir Charles Lyell, in his 
 Principles of Geology, should speak of ' admiration strongly 
 excited, when we contemplate the powers of insect life in 
 the creation of which Nature has been so prodigal ' (a sub- 
 sequent edition has happily replaced the word ' Nature ' 
 by ' Author of Nature^), unless the term is explained as 
 in Dr. Roget's Bridgeiuater Treatise, who justly writes ; — 
 In order to avoid the too frequent and consequently irreverent in- 
 troduction of the Great Name of the Supreme Beiis'g into familiar 
 discourse on the operations of His power, I have, throughout this 
 treatise, followed the common usage of employing the term Nattjee 
 as a synonym expressive of the same power, but veiling from our feeble 
 sight the too dazzling splendour of its glory. — Vol. i. p. 13. 
 
 Moreover, by rendering hara as ' original creation out 
 of nothing ' we have a better understanding of the words 
 which follow, as the translation in A.V. of ' the heaven 
 and the earth ' falls somewhat short of the exact force of 
 the original. In the Hebrew each substantive is preceded 
 by the particle n>? ath, which is always understood by 
 Jewish commentators to imply something more than is 
 expressed, and the only English word which conveys its 
 full meaning is, as any Hebrew Lexicon will show, 
 ' Essence ' or ' being.' Hence Buxtorf in his Talmudic 
 Lexicon says, ' The particle T)^ with the Cabalists is often 
 mystically put for the beginning and the end, as Alpha 
 and Omega are in the Apocalypse.' The Syriac version has 
 Yoth, which signifies ' Essence ' or ' Substance,' and is thus 
 rendered in Watton's Polyglott, Esse coeli et Esse terrce. 
 
 By this we learn that the luhat of creation signifies the 
 original matter or essence out of which G-od formed the 
 Universe. Hence the full meaning of the first sentence 
 of the Bible is conveyed in these words : — 
 
 In the beginning, before the woeld was, Elohim 
 (the triune Jehovah) ceeated out of nothing the essence 
 
 OF THE HEAVENS AND THE ESSENCE OF THE EAETH. 
 
 By the term ' Essence of the Heavens ' we understand 
 the whole LTniverse, including both our solar system, and 
 also the astral heavens, consisting of those 'fixed stars' 
 which shine by their inherent light, and have therefore 
 been appropriately termed ' Suns to other systems,' each 
 
THE MOSAIC COSMOGONY. 59 
 
 one having, as, we may infer from analogy, its attendant 
 train of primaries with their respective satellites. 
 
 By the term ' Essence of the earth ' we understand the 
 original matter of the globe, including all those various 
 formations brought to light by geology, previous to its 
 being adapted to the occupation of man. These forma- 
 tions are supposed at present to include thirty marked 
 periods of animal and vegetable existence, separated from 
 each other by distinct catastrophes. 
 
 It is rather more than a century ago that the element 
 of time fairly took its place in geological science. The 
 late Dr. Whewell, in his great work on the History of the 
 Inductive Sciences (vol. iii. p. 413), mentions that in the 
 year 1759 Arduino deduced, from original observations, 
 the distinction of rocks into jpriinary, secondccry, and 
 tertiary, and that the relations of positions and fossils 
 were from this period inseparably associated with opinions 
 concerning succession in time. These formations have 
 been generally divided by geologists under the following 
 five heads. 1st. The first crust of the earth as it has hither- 
 to been considered, and which, as showing no sign of 
 organised life, is commonly called Azoic. Then comes 
 the Palceozoic, wherein the earliest fossils have been dis- 
 covered, followed by the Mesozoic or middle period, and 
 Cainozoic or more recent. Last of all come tlie diluvial 
 layers of matter upon which the superficial soil is spread, 
 commonly known as the 'Post-tertiary,' referring, as I 
 believe, to the preparation of earth for the reception of 
 man, as set forth in the Mosaic Cosmogony under the 
 term of the ' six days' creation.' 
 
 But the progress of geological science has already given 
 a violent wrench to one part of this theory, and who can 
 say that time may not do the same for the rest ? For it 
 now appears that the hypothesis of the primary crust of 
 the earth being Azoic turns out to be a myth, as Sir 
 Charles Lyell, in the last edition of his Principles of 
 Geology, distinctly admits, as he now writes : — 
 
 The progress of geological investigation gradually dissipated the 
 idea, at first universally entertained, that the granite or crystalline 
 foundations of the earth's crust were of older date than all the fossili- 
 ferous strata. It has now been demonstrated that this opinion is so 
 far from the truth, that it is difficult to point to a mass of volcanic or 
 plutonic rock loJiich is more ancient than the oldest known oryanic remains. 
 
60 THE TEUTH OF THE BIBLE. 
 
 Similarly to the liaziness under which geologists have 
 been so long labouring as regards the proper place of the 
 Azoic period, the same may be said in reference to the 
 earliest signs of life in the Palceozoic. Until recently, it has 
 been supposed that these were to be found in the Silurian 
 formation, prominent in South Wales, and so named after 
 the Ancient British tribe which occupied that part of the 
 country. Hence Mr. Groodwin, in Essays and Reviews, 
 p. 214, says that 'the first records of organisms present 
 themselves in the so-called Silurian system.' But consider- 
 ing that this was written in 1860, it is somewhat surprising 
 that one so hostile to the truth of the Mosaic record, and 
 so ready to find fault with opinions differing from his own, 
 should have been ignorant of the fact that fifteen years 
 before it had been proved that 'the so-called Silurian 
 system' did not contain the first signs of organic life. 
 For as early as the year 1845 it was known that there 
 were two series of stratified rocks in Canada, older than 
 the Silurian, called the Upper and Lower Laurentian beds, 
 which have been thoroughly explored by Sir W. E. Logan, 
 as set forth in his report on the Greology of Canada. He 
 discovered a species of worm in the Lower Laurentian 
 strata, to which the name of the EozoonCanadense has been 
 given, and which is the oldest fossil that has yet been 
 discovered on earth. Sir W. Logan's words should induce 
 caution in speculating on these subjects, as he says : — 
 
 luterstratified with the Laurentian limestones there are beds of con- 
 glomerate, the pebbles of which are themselves rolled fragments of 
 still older laminated sand-rock, and the formation of these beds leads 
 us still further into the past. ... Of these calcareous masses, it 
 has been ascertained that three, at least, belong to the lower Lauren- 
 tian. But as we do not yet know with certainty either the base or 
 the summit of the series, these three may be conformably followed by 
 many more. — Quart. Journ. Geolog. Soc. 18G5, pp. 46, 47. 
 
 Another source of dispute amongst modern savans 
 relating to the ' essence ' of the earth, concerns its origin, 
 whether it should be traced to fire or water. And the 
 sharp discussions betv/een the Vulcanists and Neptunists 
 at the commencement of the present century furnishes us 
 with a remarkable instance of the great uncertainty of 
 Greological Science. Lardner, in his Pre-Adaniite Earth, 
 § 187, says : — 
 
 The globe consisting originally of matter in a state of igneoiis fusion, 
 
THE MOSAIC COSMOGONY. 61 
 
 being put in a state of rotation, assumed, as a necessary mechanical 
 consequence of that motion, the form which it still retains, called in 
 geometry that of an oblate spheroid, flattened at the poles and bulging 
 out at the equator. 
 
 It was prior to the solidification of its crust that the 
 earth received its present shape, the flattening being due 
 to a bulging out at the equator, caused by the earth's 
 rotation ; its form being exactly that which any fluid, 
 whether aqueous or igneous, would take under the circum- 
 stances. M. Plateau is said to have proved this by placing 
 a mass of oil in a transparent liquid exactly of the same 
 density as the oil. As long as the oil was at rest, it took 
 the form of a perfect sphere floating in the middle of the 
 fluid, exactly as the earth floats in space ; but as soon as 
 a slow motion of rotation was given to the oil by means 
 of a piece of wire forced through it, the spherical form 
 was changed into a spheroidal one, like our globe. 
 
 Mr. Groodwin supports the igneous hypothesis, as he 
 says : — 
 
 The first clear view which we obtain of the early condition of the 
 earth presents to us a ball of matter,j^?«"^ 2vith intense heat, spinning 
 on its own axis, and revolving round the sun. — Essays and JRevieivs, 
 pp. 213, 214. 
 
 On the other hand, Plaff in his Schopfungsgeschichte, 
 p. 3, contends that — 
 
 Not only by far the greatest part of our earth was under vjater, 
 but that to water it owes its origin, and that under water the entire 
 gradual formation of these mighty masses took place. 
 
 And Sir Charles Lyell adds the weight of his authority, 
 by declaring that — 
 
 The doctrine of the pristine fluidity of the interior of the earth 
 and the gradual solidification of its crust, consequent on the loss of 
 internal heat by radiation into space, is one of many scientific hypo- 
 theses, which has been adhered to after the props by which it was at 
 first supported have given way one after the other. — Frincijjles, &c., 
 p. 211. 
 
 While a third authority cautiously speaks of Greology 
 as — 
 
 Guessing at conditions of original igneous fluidity, or aqueous plas- 
 ticity in the mass, and hinting at some great law of secular con- 
 traction ; but it must be confessed, that on these and similar points 
 science is yet unable to ofler an^-thing like the certainty of demon- 
 stration. — Page's Advanced Text-Book of Geology, p. 25. 
 
62 THE TRUTH OF THE BIBLE. 
 
 We have already seen how uncertain are men of science 
 respecting the time required for the cooling of the earth's 
 crust ; and the same degree of uncertainty attends the 
 estimate of its thickness. Professor Hopkins of Cambridge 
 has come to the general conclusion, that ' the minimum 
 thickness of the crust of the globe, consistent with the 
 observed amount of precession, cannot be less than one- 
 fourth of the earth's radius,' i.e., about 900 miles. Whereas 
 Professor Haughton of Dublin maintains that such calcula- 
 tions rest upon an arbitrary hypothesis, and are of no real 
 value, as the earth's crust may he either 10 or 1,000 miles 
 in thickness. Should further discoveries decide in favour 
 of either view, it will tend to confirm the harmony be- 
 tween Scripture and Science, in teaching that an im- 
 measurable period of time has passed since the Almighty 
 spake this world into being, and which is so concisely 
 stated in the Divine Eecord, ' In the heg inning Grod made 
 the heaven and the earth.' 
 
 It may be fairly assumed that this sentence of Holy 
 Writ, the first of Grod's revelation to man, affords sufficient 
 warrant for declaring the dogma of Theology in respect to 
 the period of creation. Professor Huxley, however, thinks 
 otherwise ; for in his address to the clergy at Sion College, 
 November 21, 1867, he expresses himself as follows : — 
 
 You tell your congregations that the world was made 6,000 years 
 ago in the period of six da^^s. Thus you hold and teach that men 
 of science hke myself, are liable to pains and penalties, as men who 
 are guilty of breaking or disputing great moral laws. I am bound to 
 say I do not believe these statements you make and teach, and I am 
 further bound to say that I do not, and cannot call up to mind amongst 
 men who are men of science and research, truthful men, one who 
 believes those things, but, on the other hand, who do not believe the 
 exact contrary. 
 
 Concluding that Professor Huxley's acquaintance with 
 the clergy is as limited as his attendance at church must 
 evidently be, we need feel no surprise at the number of 
 misstatements contained in the short extract given above. 
 And we scarcely know how we can better answer them 
 than by relating a little incident which once occurred in 
 Paris. The Academy of Science having sent M. Dupin 
 a copy of one of their works on Natural History, in which 
 a crab was defined as ' a red fish, which walked backwards,' 
 received from the wit the following reply : 'Admirable I 
 
THE MOSAIC COSMOGONY. 63 
 
 Gentlemen, your definition would be perfect, save for this, 
 the crab is not a fish, its colour is not red, and it does not 
 walk backwards ! ' Even so may we confidently declare, 
 that the clergy do not tell their congregations that ' the 
 world was made 6,000 years ago in six days,' neither do 
 they hold and teach that anyone is ' liable to pains and 
 penalties ' for asserting the contrary — nor ' guilty of 
 breaking or disputing great moral laws ' in teaching the 
 same. I can truly say, that in the whole course of my 
 life, now extending to over half a century, I never met but 
 one who held the opinions which Professor Huxley so 
 strongly condemns ; and though I knew him to be 'a 
 truthful man of science and research,' he happened to be 
 a layman ! 
 
 So much for Professor Huxley's cliarges against the 
 clergy, in that extraordinary address which he thought fit 
 to deliver in defence of his own theories ; and the whole 
 of which is as full of errors as that part to which I have 
 already called attention. I am inclined to think that it 
 was a bold attempt on his part to see how far he might 
 venture to trespass on the patience and credulity of his 
 audience. That he did not believe what he was saying, 
 or that he could not defend his oracular dogmas, is quite 
 evident from these two facts. When asked by a layman, 
 then present, to support one of his fallacies relating to the 
 ' Atlantic ooze ' he was discreetly silent, thereby owning 
 himself vanquished ; and when subsequently invited to 
 defend his assertions before the Victoria Institute or 
 Philosopkical Society of Great Britain,^ with the 
 assurance that he should have a respectful hearing, he 
 declined to avail himself of the invitation to attend on 
 what he was pleased to term 'the Victoria Tribunal.' 
 I refrain from characterising the address of Professor 
 Huxley to the clergy, nor would I quote the opinion of 
 any of my reverend brethren, as it might be thought that 
 
 ^ It may be well to explain, that tlie declared object of the Victoi'ia 
 Institute, which has been formed about four years, is to ' investigate 
 fully and impartially the most important questions of Philosophy 
 and Science, but more especially those that bear upon the great 
 truths revealed in Holy Scripture/ and also ' to associate together men 
 of science and authors who have already been engaged in such in- 
 vestigations, and all others who may be interested in them.' 
 
64 THE TEUTH OF THE BIBLE. 
 
 our profession prevents us from being unbiassed in the 
 matter ; but I ava.il myself of the publicly expressed 
 opinion of Admiral G^ardiner Fislibourne, E.N., C.B., who 
 was present on the occasion, and who, at a subsequent 
 meeting of the Victoria Institute, stated that ' the impres- 
 sion on his mind was, that it was one of the most insulting 
 addresses he ever heard.' 
 
 If, therefore, there be any who still cling to the old 
 and mistaken idea that the creation of man was contem- 
 porary with the creation of the Universe, to such we say 
 that if Geology is confined to guessing as to the time 
 required for the various formations which constitute the 
 crust of the earth, the older and more perfect science ^ of 
 Astronomy sjDeaks with unerring certainty of the millions 
 of years which have flown away since creation began. 
 
 Eoemer's brilliant discovery, during the last century, of 
 the velocity of light, in its transit through space, has 
 gradually unfolded the following facts: — 1st. That Light, 
 which is known to fly at the rate of upwards of 191,000 
 miles each second of time, passes from the sun to the 
 earth in less than nine minutes, and to Neptune, the most 
 distant planet in the solar system, in about four hours. 
 2nd. That Light from a Centauri, the nearest of the 
 fixed stars, takes three years in its transit to earth ; 
 and from Capella, the most distant for which a parallax 
 has yet been discovered, seventy years are consumed in the 
 transit of light. 
 
 Proceeding by analogy, Sir William Herschel estimated 
 that light from the nebulae in the constellation of Hercides 
 (so distant that it requires Lord Rosse's telescope to 
 resolve it into stars) does not reach the eye until 60,000 
 years have rolled by since its beams have quitted the 
 region of the heavens wherein it lies ; and that the still 
 greater period of 330,000 years is required for the transit 
 of light from the nebulse on the outer extremity of the 
 Milky Way. 
 
 1 At a meetinp^ of the Victoria Institute, keld December 16, 1867, to 
 consider the subject of Geoloyicnl Chronology, the Eev, Daniel Greig 
 declared that though ' Geology was generally termed a science, it never 
 could be more than the merest conjecture. It differed essentially from 
 mathematical or mechanical science, as well as from chemistry. You 
 can only reason with certainty from cause to etfect, and when you 
 draw inferences from effect to cause, as in Geology, you only conjecture. 
 
THE MOSAIC COSMOGONY. 65 
 
 Or vaster and vaster still, to adopt the language of 
 Professor Mchol in his Stellar Universe : — 
 
 If we take the guidance of analogy, it may be asserted without 
 hesitation, although not apart from a feeling next to overwhelming, 
 relating to the awful realities within which our frail lives are pass- 
 ing — that if any of those milky nebulse — nebulae first seen by the six- 
 feet mirror, and left irresoluble until art shall achieve some new and 
 mighty advance; if any of these are like the grand object in Orion, 
 they may be so far off in space, that light does not reach us from 
 them in less than thirty millions of years. 
 
 It may be right to notice an objection brought for- 
 ward by Mr. Groodwin against the truth of the Mosaic 
 Cosmogony, which he thus states : — 
 
 It must be observed that in reality two distinct accounts are given 
 us in the Book of Genesis, one being comprised in chapter i., and the 
 first three verses of the second, the other commencing at the fourth verse 
 of chapter ii., and continuing until the end. This is so philologi- 
 cally certain, that it were useless to ignore it. — Essays and Reviews, 
 p. 217. 
 
 Another of the Essayists, Professor Jowett, declares 
 that — 
 
 As the time has come, when it is no longer possible to ignore the 
 results of criticism, it is of importance that Christianity should be seen 
 to be in harmony with them. — Ibid. p. 374. 
 
 Cordially assenting to the remark as to the importance 
 of seeking to find the harmony which has ever existed 
 between Eevelation and Science, it is to be supposed that 
 Mr. Groodwin has not yet made himself master of the 
 subject on which he so confidently speaks ; for as far as 
 modern criticism is concerned there are few questions of 
 Biblical interpretation philologically TYiore uncertain than 
 the unity or the duplicity of the Mosaic Cosmogony in 
 the first two chapters of Genesis. And this is not a 
 difference between the Orthodox and the Eationalistic 
 Schools, for neither the one nor the other can agree 
 amongst themselves, e.g. Hegstenberg, Kurtz, Baum- 
 garten, and Hofmann differ from Havernich, Eanke, and 
 Telle on the one hand ; while Ewald, Ilgen, and Knobel 
 are opposed to Eichhorn, Vater, Gresenius, De Witte and 
 G-ramberg on the other. Certain Eationalists think that 
 the duplicity of the sacred record is proved by making 
 Grenesis ii. 4 the title of the second account ; while 
 certain of the Orthodox, on the contrary, are of opinion 
 
 F 
 
66 THE TRUTH OF THE BIBLE. 
 
 that by making that verse the title they prove their unity. 
 Moreover these critics are not agreed on the proper mean- 
 ing of the term ' Grenerations ' in chapter ii. 4, nor as to 
 the connection between verses 4 and 5, or whether there 
 is any connection at all. With such conflicting opinions 
 amongst the most celebrated Grerman critics, and with 
 nothing beyond ' the philological certainty ' of Mr. Grood- 
 win's ipse dixit to guide us, we must decline to abandon 
 the unity of the record as set forth in the first and second 
 chapters of the book of Grenesis, unanimously held by the 
 Church of G-od, since it was written more than 3,000 years 
 ago, until the middle of the last century, when Astruc first 
 suggested the contrary ; neither can the essayist be 
 surprised if sensible men 'ignore a philological certainty' 
 of the existence of which there is not so much as the 
 slightest attempt to prove. 
 
 Pass we on then to consider the condition of the earth, 
 when the Creator began to prepare it for the abode of 
 man. The Mosaic record reads according to the Authorised 
 Version — ' And the earth was luithout form and void ; 
 and darkness was upon the face of the deep.'' That this 
 does not mean the original condition of the earth is 
 proved by another passage of Holy Writ, wherein it is 
 expressly said — ' Grod himself that formed the earth and 
 made it ; He hath established it. He created it not in vain.'' 
 Isaiah xiv. 18. The expression 'in vain,' inn tohu, is the 
 same as ' without form ' of Grenesis i. 2 ; which shows that 
 God did not originally create the earth in that state to 
 which it was subsequently reduced prior to its being 
 prepared for the habitation of man. Hence the passage 
 may be rendered as Dr. Lee, one of the best Hebrew 
 scholars which England has produced, translates it, ' the 
 earth was, existed, remained, empty,' &c. ; or as Dr. Dathe 
 of Leipzig, a cautious and judicious critic, proposed to 
 render it — ' But afterwards the earth became waste and 
 desolate.' ^ Post hcec vero terra facta erat vasta et deserta 
 — a translation which is supported by the fact that the 
 Hebrew verb Tl'^'n to he is repeatedly rendered in the LXX. 
 and Vulgate versions of this chapter by 'yivo^ai andy?o 
 instead of by slfxl and sum. 
 
 ^ In Genesis ii. 7, and iii. 22, the Hebrew verb haliyah is translated 
 < became ' and ^ is become ' as in other places, and as it might be in the 
 passage*under consideration.^, 
 
THE MOSAIC COSMOGONY. 67 
 
 We may understand this passage to describe the con- 
 dition of the earth after the termination of what geologists 
 call ' The Tertiary Era,' and before it was prepared for 
 the use of man. Now geology asserts that the disruption 
 of the earth's crust, through which the range of the Alps 
 and other mountain-chains were forced up to their present 
 elevation, terminated the Tertiary Age, and preceded 
 the creation of the human race, together with its con- 
 comitant formations in the animal and vegetable world. 
 The waters of the seas, uplifted from their beds by this 
 great bouleversement, swept over the continents with 
 irresistible force, destroying the flora and the fauna of the 
 previous period, and burying its ruins in the sedimentary 
 deposits which ensued. 
 
 A mistake made by many respecting the fauna and 
 flora then destroyed has been rectified by the researches 
 of M. d'Orbigny, in a way which adds another to the many 
 striking proofs of the harmony between Eevelation and 
 Science when rightly understood. For it is well known 
 that individuals propagate in the same species, and 
 never out of one into another more than once. As 
 Dr. Pritchard in his Natural History of Man observes : — 
 
 Mules and other liybrid animals are produced among tribes in a 
 state of domestication, but except in some very rare instances occur- 
 ring in particular tribes of birds, they are unknown in the wild and 
 natural state. Even when individual hybrids are produced, it is found 
 impossible to perpetuate from them anew breed. It is only by return- 
 ing towards one of the parent tribes that the offspring of these animals 
 is capable of being continued in successive generations. — P. 17. 
 
 Experience shows that the race of hybrids is sterile, 
 and unable to continue its species. Sameness of species, 
 therefore, is necessary to physical continuity, which has 
 been usually inferred where sameness of species has been 
 found at two different epochs. It was formerly main- 
 tained by Sir Charles Lyell, as I have already pointed 
 out, that there are a large number of pre- Adamite fossils 
 found in the Tertiary which are precisely the same as 
 those now in existence. But M. d'Orbigny's discoveries 
 have shown that this identity of species does not exist. 
 He has succeeded in proving that between the termina- 
 tion of the Tertiary and the commencement of the Human 
 Period there is a complete break ; which answers to the 
 
 F 2 
 
68 THE TRUTH OF THE BIELE. 
 
 interval supposed between the first two verses of Grenesis 
 in the narrative of the Mosaic Cosmogony. 
 
 Archdeacon Pratt, in his Scripture and Science not at 
 Variance, says that — 
 
 The theory of Sir Charles Lyell was for a long time regarded as one 
 of the discoveries of modern science ; and the fact which it was sup- 
 posed to have established was, perhaps, more difficult to reconcile 
 with Scripture than almost anything previously advanced. We must 
 not, however, ungenerously glory over it as an exploded fancy. Science 
 in her onward progress has often had these temporary reverses. It 
 has often happened, too, that facts discovered and embodied in erro- 
 neous theory, and even errors made, have had their importance in 
 leading to truth at last. But this lesson we certainly should learn — 
 never to allow a theory, however plausible, to stand forth as an argu- 
 ment against the infallibility of the Word of God. — P. QQ. 
 
 When this interval, referred to in the second verse, 
 had come to an end, and the seas had settled into their 
 new beds, the latest and greatest act of creation — 'the 
 six days' creation' as it is commonly termed — was accom- 
 plished by clothing the earth with its present vegetation, 
 peopling the land and water with the existing tribes of 
 birds, beasts, and fishes of the sea, and calling into being 
 the human race, appointed to have dominion over all 
 living things, and to manifest the glory of the Creator by 
 the development of attributes so exalced as to be described 
 by the inspired writer as being originally made ' in the 
 image and after the likeness of Grod.' The late Hugh 
 Miller, in his Testimony of the Rocks, endeavoured to show 
 that ' the six days' creation ' represented the whole geo- 
 logical period from the beginning of time. No man 
 had a better right to be heard, both as a profound 
 geologist and as a sincere Christian. And it is impossible 
 not to admire the eloquence and ingenuity with which he 
 endeavours to reconcile the narrative in Genesis with the 
 Testimony of the Eocks in reference to three of the 
 IMosaic ' days,' to which number his attempt is confined. 
 But his argument is not convincing; several reasons 
 gathered alike from the sacred text as well as geological 
 science seem to show that such is not the correct inter- 
 pretation. 
 
 The next statement in the Mosaic Cosmogony relates to 
 the creation of light. ' And G-od said. Let there be light : 
 AND THERE WAS LIGHT.' It may be fairly assumed that in 
 
THE MOSAIC COSMOaONY. 69 
 
 the whole range of literature from the beginning of time 
 nothing has ever equalled this sublime speech respecting 
 the creation of that to which G-od has condescended to 
 liken himself ; ' for Grod is Light,' says St. John ; or as St. 
 Paul represents Him, 'dwelling in light which no man 
 can approach unto.' It argues at once uncontrollable 
 authority and omnific power. It is recorded that when 
 the LXX. version of the Old Testament was seen by 
 Dionysiibs Longimvs, a celebrated heathen critic, it so 
 excited his admiration that he described it in his treatise 
 On the Sublime in these striking words : — 
 
 The Jewish lawgiver — who was no ordinary man — having conceived 
 a just idea of the Divine power, he expressed it in a dignified manner, 
 for at the beginnhig of his laws he thus speaks — ' God said — What ? 
 Let there be light ! And there was light.' — § 9. 
 
 Happy would it be if some Christians had as true a 
 conception of the Deity as this great heathen philosopher^ 
 But it is singular, to say the least of it, that all which 
 Mr. G-oodwin and other objectors can allege against its 
 reception as inspired is, that since it represents the 
 creation of light three days before the existence of the 
 sun, whence oiu- light is derived, therefore it proves the 
 falsity of the Mosaic Cosmogony. 
 
 An objection of this nature was made in olden times, 
 and has been revived in the present day. Origen tells us 
 that Celsus thought it ' absm'd to speak of days when there 
 was no sun.' — Gontr. Celsum, vi. 60. Voltaire adopted the 
 same line of argument. And now Mr. Groodwin declares 
 that ' the idea of light and the measurement of time exist- 
 ing before the manifestation of the sun, is repugnant to 
 our modern knowledge,' adding : — 
 
 We may boldly affirm that those for whom it (i.e. the Mosaic 
 account of the creation of light) was first penned could have taken it 
 in no other sense than that light existed before, and independently of, 
 the sun ; nor do we misrepresent it, when we affirm this to be its natu- 
 ral and primary meaning. — P. 219. 
 
 We conclude that Mr. Groodwin is unacquainted with 
 Hebrew, or he would have seen that the 'light' spoken of 
 in verse 4, and the ' sunlight' of verse 16, are two different 
 words ; but it is surprising that he should have committed 
 such a mistake as to talk of light, independent of the sun, 
 being 'repugnant to our modern knowledge.' For we 
 
70 THE TRUTH OF THE BIBLE. 
 
 may point to this statement in the Mosaic record as 
 affording proof that its author did not venture on any 
 dogma of his own, but ' spake as he was moved by the 
 Holy Ghost.' Had Moses been a mere speculator, well up 
 to the scientiiic conceptions of his own day, or, as Mr. 
 Goodwin calls him, ' some Hebrew Descartes or Newton,' 
 he would not have recorded the creation of light as prior 
 to the manifestation of ' sunlight.' But in this seeming 
 inconsistency we have one of the strongest testimonies 
 possible to the divine authority of the Mosaic Cosmogony; 
 for modern science has at length discovered that the sun, 
 though supreme in our system, is not the only source of 
 light, but that there is, throughout the endless regions of 
 space, a fine, subtle essence, called ether, which, restrained 
 by no limits, washes the remotest shores of the universe 
 with an invisible ocean, and which is of so refined a 
 natm-e that the stars move through its depths very slightly 
 affected by what is termed 'the resisting medium.' 
 Hence arise those waves, or undulatory motions, which, 
 spreading with excessive velocity in every possible direc- 
 tion, produce, according to the theory of Huygens, the 
 effect of light. 
 
 Now this ' resisting medium ' is regarded by the most 
 eminent savans as identical with the luminiferous ether ; 
 for just as certain phenomena of optics require for their 
 satisfactory explanation a vehicle for light, so certain 
 phenomena of astronomy demand for their satisfactory 
 explanation the existence of a subtle fluid such as this 
 luminiferous ether is conceived to be. Hence, Professor 
 Encke in his Dissertation on the Comet which bears his 
 name, after stating that the subject had incessantly 
 occupied him for twelve years, observes : — 
 
 Another question, which is properly more physical than astronomi- 
 cal, is this, whether the hypothesis of a resisting medium gives the 
 true and probable explanation, though hitherto no other appears ta 
 have equal weight. 
 
 On this Professor Airy, the Astronomer Royal, ob- 
 serves : — 
 
 There can scarcely be a doubt that the hypothesis of a resisting 
 medium, or something which produces almost exactly the same effects, 
 is the true one. — Airy's translation oi Encke s Dissertation on the Cornet^ 
 1832. 
 
THE MOSAIC COSMOGONY. 71- 
 
 Thus the existence of the luminiferous ether is sho"\vn 
 to be a physical reality, and not a mere hypothesis, 
 since it is confirmed by a department of science quite 
 distinct from the science of light and optics. 
 
 It is by the properties of this universally diffused 
 ether that not only light but also heat and probably 
 electricity and 7}iagnetis7n are supposed to exist. The 
 fact of there being such latent light may be shown by the 
 following experiment. Take two pieces of smooth flint 
 and rub them together in a dark room, and the latent 
 light or caloric matter will be immediately produced and 
 become visible. The existence of this caloric or primitive 
 light may be detected in various other bodies — by rubbing- 
 two hard sticks together, or by hammering cold iron, 
 which in a short time becomes red hot, or by the sudden 
 compression of atmospheric air in a tube. 
 
 The theory originated by La Place respecting the 
 creation of our solar system, which has been accepted by 
 such savans as Professor Madler of Dorpat, who has 
 extended it to comets, and Humboldt who takes its truth 
 for granted, is an additional proof of light existing 
 independent of the sun. La Place conceived that ' in the 
 beginning ' the whole solar system consisted of a mass of 
 vaporous matter, having a central nucleus more or less 
 dense, and the whole rotating on its axis in one uniform 
 direction from west to east. Such a mass would, in 
 condensing by cold, leave in the place of its equator 
 zones of vapour composed of substances which require an 
 intense degree of cold to return to a liquid or solid state. 
 These zones must have begun by circulating round the 
 sun in the form of concentric rings, the most volatile 
 molecules of which must have formed the superior part, 
 and the most condensed the inferior part. In consequence 
 of this revolving motion our globe became flattened at 
 the poles and swollen in the equatorial region, and in 
 consequence of the greatness of the centrifugal force at 
 the equator and the contemporaneous condensation and 
 contraction of the nebulous mass, a free revolving ring, 
 like that of Saturn, detached itself at the equator. This 
 ring not being of uniform density, and in consequence of 
 contraction, broke in one or more places, and these 
 fragments, in obedience to the laws of gravitation, became 
 
72 THE TRUTH OF THE BIBLE. 
 
 spheres or planets, all revolving from west to east round 
 the parent mass. A similar process took place with 
 regard to some of the planets, which thus obtain their 
 moons. ^ — La Place, Exposition du Systeme du Monde, 
 pp. 465 et seq. 
 
 According to the theory of La Place, not only the earth, 
 but all the planets of our system, existed before the sun 
 was in its present condition, as giving light to the earth, 
 which did not take place until 'the fourth day' of the 
 Mosaic Cosmogony. And as these planets are not now 
 self-illuminating, it is supposed that the rings when 
 detached from the original mass were dark also, and that 
 the sun did not receive its luminous photosphere until all 
 the planets had been detached from it. 
 
 Arago considered that the sun consists, 1st., of a dark 
 central sphere ; 2nd., of a vast stratum of clouds sus- 
 pended at certain distances from the central body ; Srd.^ 
 of a photosphere, or luminous envelope, surrounding the 
 cloudy stratum. Sir W. Herschel calculated that the 
 light reflected outwards by the clouds was equal to 469 
 rays out of 1,000, or less than half the light of the 
 photosphere, and that the light reflected by the opaque 
 body of the sun beneath was only 7 rays out of every 
 1,000. The more recent discoveries of Bunsen and 
 Kirchhoff and others, by means of the spectrum analysis, 
 have somewhat modified these views; and we ought^ 
 therefore, to avoid anything like dogmatism in speaking 
 on the subject. 
 
 Professor Nichol, in his Planetary System, accounts for 
 the primitive light in a somewhat different way from La 
 Place's theory ; adducing the following facts as evidence 
 of the earth and planets possessing a certain amount of 
 luminosity independent of the sun, he observes : — 
 
 Our first thoiioht leads us to the Auroras. Whatever their origin, 
 they show the existence of causes in virtue of whose energy the upper 
 strata of our atmosphere become self-luminous sometimes in a high 
 degree; for in northern regions our travellers have read by their bril- 
 liance. But the Aurora is not the only phenomenon which indicates 
 
 1 The moons of some of the planets confirm the truth of the adage, 
 '■ There is no rule without an exception : ' as the four satellites of 
 Uranus, and the solitary one yet discovered of Neptune, revolve, con- 
 trary to all the other heavenly bodies, from east to icest. 
 
THE MOSAIC COSMOGONY. 73 
 
 the existence of a power in tlie matter of our globe to emit light. In 
 the dead of night, when the sky is clear and one is admiring the bril- 
 liancy of the stars hanging over a perfectly obscured earth, a cloud 
 well-known to observing astronomers will at times begin to form, and 
 it then spreads with astonishing rapidity over the whole heavens. 
 The light of the stars being thus utterly shut out, one might suppose 
 that surrounding objects would, if possible, become more indistinct. 
 But no ! what was formerly invisible can now be clearly seen ; not 
 because of lights from the earth being reflected back from the cloud, 
 for very often there are none, but in virtue of the ligJit of the cloud 
 iUeJf, which, however faint, is yet a similitude of the dazzling shell of 
 the sun. The existence of this illuminating power, though apparently 
 in its debilitude, we discover also in appearances among the other 
 orbs. . . . There is, therefore, no other tenable conclusion save 
 this. That the matter both of sun and planets is capable in certain 
 circumstances, whose exact conditions are not known, of evolving the 
 energy which we term light ; and that the atmosphere of the sun is at 
 present under influences favourable to the high manifestation of a 
 power which from the other orbs has not yet entirely departed. And 
 thus, for ever, is broken down that supposed distinction which seemed 
 to place our central luminary apart in species, to an immeasurable ex- 
 tent from the humbler worlds that roll around him. 
 
 We find another instance of light independent of the 
 sun in the Rhizo'inorjpha, a species of fungus, vegetating 
 in dark mines and remarkable for its phosphorescent 
 qualities. In some of the coal-mines of Saxony it is seen 
 in great splendour, giving them the appearance of an 
 enchanted castle ; the roofs, walls, and pillars being 
 entirely covered with them, while the beautiful light 
 emanating from them is perfectly dazzling to the naked eye. 
 
 The progress of science has therefore dispelled the 
 objection that light could not exist before the sun in its 
 present condition. And it has done even more, for it has 
 rather proved the extreme accuracy of the Mosaic 
 Cosmogony, which persons unacquainted with the Hebrew 
 language necessarily overlook. Moses speaking by in- 
 spiration uses different words to express the primitive 
 light, and the luminary which Grod appointed to 'rule 
 the day.' When he has to describe the creation of light 
 in verse 3, he employs one word, or, to denote the 'light' 
 itself; but in speaking of the luminary which rules the 
 day at verse 1 6, he calls it onaor, i.e. ' a place or instrument 
 of light,' like a lighted lamp, and exactly what modern 
 science has shown it to be. Hence, as M. Marcel de 
 Serres, Professor of Geology at Montpellier, justly observes 
 in his Cosmogony of Moses : — 
 
74 THE TRUTH OF THE EIBLE. 
 
 vScnpture does not say that God created tlie liglit or made it, but 
 said, Let it be, and it was. If, then, light be not a separate and definite 
 body, but only vibrations or undulations of ether, somehow set in 
 motion, the sacred writer could not have expressed its appearance in 
 '.vords more beautiful or more agreeable to truth. 
 
 Further, we see that the sacred writer does not tell us 
 that Grod then called into existence the sun and moon, 
 and the stars, for this was done ' in the beginning' when 
 ' He created the heaven and the earth,' but according to 
 the idiom of the Hebrew tongue, ' Grod said. Let there be 
 light-Jiolders in the firmament of heaven to give light 
 upon earth; and it was so. And God macle^ two 
 great light-holders, the greater to rule the day, and the 
 lesser to rule the night.' Thus while we have in Scripture 
 an account of the creation of the sun ' in the beginning,' 
 what is termed the work of the fourth day was the pre- 
 paration or adaptation of it for the use of man. 
 
 It is evident that the Mosaic Cosmogony represents the 
 earth as existing for ages before the sun was appointed as 
 its source of light and heat, during which period there 
 could not have been the same difference of climate as 
 exists in different latitudes at the present day, for this 
 depends upon the parts of the earth turned towards the 
 sun. And this agrees with the conclusions of G-eology, 
 that before the human period there was no difference in 
 climate, but apparently one uniform high temperature 
 over the whole earth, as the author of the Vestiges of 
 Creation remarks : — 
 
 In the coal of Baffin's Bay, of Newcastle, and of the torrid zone 
 alike are the fossil ferns arborescent ; showing that, in that era, the 
 present tropical temperature, or even one higher, existed in very high 
 latitudes. 
 
 And so Dr. Lardner in his Pre-Aclamite Earth, § 561, 
 observes : — 
 
 A striking physical difference between the present and all former 
 periods consists in different divisions of the earth's surface into 
 
 1 It is important to notice that the word asah, translated ' made,' 
 signifies ' prepared ' or ' appointed,' and is quite distinct from bara, 
 which is used when ' created ' is meant. As in Exodus xx. 1, ' the 
 Lord made (asah) heaven and earth in six days ' is quite distinct from 
 Genesis i. 1, where it is said 'in the beginning God created (bara) the 
 heaven and the earth ; ' which afterwards ' He, Jehovah, prepared 
 (asah) in six days' for the use of man. 
 
THE MOSAIC COSMOGONY. 75 
 
 climatological zones, each zone liavins- its peculiar fauna and flora. 
 In all former ages and periods, including- those which immediately 
 preceded the present, no traces of dimatic distinctions Jiave been found. 
 The fossil fauna and flora of latitudes the most different are analogous 
 to the fauna and flora of warm climates. And this uniform tempera- 
 ture can only be ascribed to the great predominance of the effects of 
 the central heat of the earth over those of solar radiation. In the 
 Tertiary period, which immediately preceded the present epoch, it is 
 certain that the higher latitudes had a climate similar to that which 
 now prevails towards the line. To render the fossil fauna compatible 
 with the existence of isothermal lines, it has been supposed that the 
 remains of animals and plants, peculiar to warm climates, which are 
 deposited in the strata of high latitudes, may have been transported 
 tliere by ocean currents. That such an hypothesis is inadequate and 
 inadmissible, is demonstrated by the universality of the tropical fauna 
 of all periods. The remains, especially of land animals and vegetables, 
 which could by an}^ possibility have been transported by such means, 
 must necessarily have been few and local, and would appear merely 
 as exceptions and anomalies among the fauna and flora proper to 
 climate locality. No such condition of fossil deposits, however, is 
 observed, those of the highest latitudes being as decidedly tropical as 
 those of the lowest. 
 
 Various theories have been propounded to account for 
 the change of climate in different localities from what it 
 was in days of yore ; some attributing it to what is called 
 ' the precession of the equinoxes,' others to a ' nutation 
 of the poles,' while a third class seem to think that the 
 northerly action of the ocean is sufficient to account for 
 almost all. It is certain that this alone causes very im- 
 portant _ geological changes in high latitudes, as it not 
 only carries the debris of the vegetation of different climes 
 to the northern hemisphere, but it also conveys a large 
 amount of the alluvial soil from the mouths of the great 
 rivers of South America towards the North Pole. 
 
 The late Mr. Evan Hopkins C.E., F.Gr.S., has shown 
 that this last theory is not sufficient to account for the 
 tropical vegetation which once existed in high latitudes. 
 Had these remains consisted simply of broken frag- 
 ments and mere debris, their occurrence might be ac- 
 counted for by the northerly action of the ocean ; but 
 inasmuch as tropical fossil trees are found standing with 
 their roots attached to the soil in which they once grew, 
 surrounded with their fallen leaves and the remains of 
 reptiles, Mr. Evan Hopkins contends that we are forced 
 to the conclusion that the lands themselves have moved 
 bodily in that direction. 
 
76 THE TEUTH OF THE BIBLE. 
 
 By a computation founded on the earliest star-catalogued 
 on record, — viz. that made by Hipparchus nearly 2,150 
 years ago — the places of reference have moved towards 
 the north-west 30°, and have shifted northward during 
 the same time 12° in latitude.^ Mr. Hopkins observes : — 
 
 The effect of this change, in the aspect of the heavens, is to make 
 the southerly stars appear to recede southwards, and those situated in 
 the north to approach, at the rate of 20'^ per annum in the meridian. 
 Hence it appears that the superficial film of our globe has been made 
 free to move, like the ocean, from south to north, but in a spiral path ; 
 this movement has been determined to a fraction of a second of a 
 degree, and is 7^ furlongs in longitude W. and 3 furlongs in latitude 
 N. |jer annum. 
 
 Eecent observations confirm this statement; e.g. In 
 January 1853, the Eoyal Observatory at Greenwich was 
 found to be 3° 2' ^" to the south of the transit of 7 Ursse 
 Majoris; in the same month eleven years later it was 
 found to be only 2° 58' 24^' south of the same star. And 
 although it may naturally be urged that such a small 
 movement would not be sufficient to account for the 
 geological changes referred to above, Mr. Evan Hopkins 
 contends that it is quite sufficient to produce them, and 
 also in the exact order in which they are seen. 
 
 In the deposits of the Isle of Portland there is still to 
 be seen a petrified tropical forest ; many of the fossil trees 
 are still standing erect with the roots in the very ground 
 in which they grew, and very similar in appearance to 
 the palms now flourishing luxuriantly in Africa in lati- 
 tude 15° south of England. Hence Dr. Hook remarked 
 at the commencement of the eighteenth century that 
 ' the fossils found in the Isle of Portland seemed to have 
 been the productions of hotter countries ; and it is 
 necessary to suppose that England once lay under the 
 sea tuithin the torrid zo7ie.'' 
 
 Mr. Evan Hopkins computes that the southern part of 
 England, according to the rate of change of 20'^ per 
 annum, must have possessed a tropical climate as recently 
 as 5,500 years ago ; in which he is supported by the great 
 
 ^ We have a similar instance in England at Stonehenge in Wiltshire. 
 It is known that the Druids erected their giant-stones in the form of 
 an ellipse, in order to receive the sun's rays at the summer solstice ; but 
 it is upwards of 12° from that position at the present time. 
 
THE MOSAIC COSMOGONY. 77 
 
 autliority of Cuvier, who assured the Eev. Walter Mitchell 
 when in England, that ' all his researches had brought 
 him to this conclusion, that the geological changes on 
 the earth do not require a longer period for their accom- 
 plishment than 6,000 years.' He further points out that 
 the theory which was propounded during the last century 
 and adopted by D'Alembert, of accounting for the change 
 by an assumed conical motion of the earth's axis, has 
 been completely demolished by M. Poinset, an eminent 
 member of the French Institute, observing : — 
 
 Astronomers will continue to be perplexed with the results of their 
 observations until they have corrected their tables of refraction, and 
 adopted the novj ivell- established superficial inovement, instead of the 
 reeling or conical motion of the terrestrial axis, which has not a single 
 physical fact to support it. The Astronomer Koyal in his report for 1861 
 remarked that ' the transit circle and collimators still present those 
 appearances of agreement between themselves, and of change with 
 respect to the stars, which seem explicable only on one of two sup- 
 positions — that the ground itself shifts with respect to the general Earth , 
 or that the axis of rotation changes its position.' — Journal of the Trans- 
 actions of the Victoria Institute, vol. ii. p. 10. 
 
 But we must pass on to notice another objection 
 against the veracity of Moses in his description of the 
 ' Firmament ' of Heaven, formerly urged by Voltaire, 
 and now revived and adopted by Mr. Groodwin. 
 
 The latter observes in one part of Essays and Re- 
 views : — 
 
 The Mosaic Cosmogony represents the sky as a watery vaidt in 
 which the sun, moon, and stars are set. But the discordance of this 
 description with facts does not appear to have been so palpable to the 
 minds of the seventeenth century as it does to us. — P. 209. 
 
 In another part of the same essay he says : — 
 
 The work of the second day of creation is to erect the vault of 
 Heaven, which is represented as supporting an ocean of water above 
 it. The waters are said to be divided, so that some are below, some 
 above the vault. That the Hebrews understood the sky, firmament, 
 or heaven to be a permanent solid vault, as it appears to the ordinary 
 observer, is evident enough from various expressions made u?e of con- 
 cerning it. . . . No quibbling about the derivation of the word r«A-/.'r, 
 which is literally something beaten out, can afiect the explicit descrip- 
 tion of the Mosaic writer, contained in the words ' the waters that are 
 above the firmament,' or avail to show that he was aware that the sky 
 is but transparent space. — P. 219. 
 
 Of these two contradictory opinions, that the Hebrews 
 understood the sky to be either a 'ivatery^ vault or a 
 
78 THE TRUTH OF THE BIBLE. 
 
 'solicV one, it is not quite clear whicli Mr. G-oodwin 
 means to imply, as they certainly could not believe both ; 
 but we may test the critic's assertions that the Hebrews 
 considered heaven as a solid vault, or indeed as any vault 
 at all, by referring to other passages of Scripture in order 
 to discover what the Hebrews really understood by the 
 words which Moses used. 
 
 Mr. Groodwin further observes : — 
 
 It is pretended that the word 7'akia may be translated ^expanse,' so 
 as merel}^ to mean empty space. The context sifffieiently rebuts this. 
 —P. 220. 
 
 Let us consider whether this is so. 
 
 The Hebrew language has no word for ' air,' properly 
 speaking. It occurs only once in A.V. at Job xli. 1 6, as the 
 rendering of ruach ' spirit,' and in several places for ' the 
 heavens,' shemesh. The nearest approach in Scripture to 
 define what we mean by ' air,' is with words denoting 
 watery vapour, whether floating around them or seen in 
 the breathing of animals, and words for smoke arising from 
 a burning substance, and for air in motion as wind or 
 storms. But of elastic fluids the Jews did not seem to 
 have any conception. The word used by Moses means, 
 as Mr. G-oodwin admits, an expanse or sorjiething spread 
 out, and therefore incompatible with the idea of a vault 
 or arch. Now it is seen that in Scripture this ' expanse ' 
 is the place in which the birds fly, as in Genesis i. 28, 
 they are described as ' the fowl of the heavens ' (not ' air ' 
 as in A.y.) ; a description quite inapplicable if the Jews 
 considered the heavens a permanent solid vault, in which 
 the heavenly bodies were fixed, as anyone might see at 
 a glance that the idea of ' the fowl of the solid vault ' 
 would be simply nonsense. Moses' reason for describing 
 the birds as he has done is because they fly in the 
 heavens, as we read in Deuteronomy iv. 17, 'any winged 
 fowl that flieth in the heavens ' (air) — and in Proverbs 
 XXX. 19 — 'the way of an eagle in the heavens' — and 
 again in Jeremiah viii. 7 — 'the stork in the heaven 
 knoweth her appointed time' — in all which places 
 ' heaven ' means the place where the birds fly and the 
 winds blow, as in Psalm Ixxviii. 26 — 'He causeth a 
 wind to blow in the heaven.' Hence it is certain that 
 the sacred vs^riters considered the heavens or firmament 
 
THE MOSAIC COSMOGONY. 79 
 
 as sometliing analogous to the air, an expanse or etlier, 
 and not a hard solid vault, as Mr. Groodwin appears to 
 think. A similar idea of ' expanse ' or something unsolid 
 is to be inferred from the way in which other words 
 signifying to extend or spread out are applied to the 
 heavens, as e.g. 'My right hand hath spread out the 
 heavens,' IsaioM xlviii. 13; or ' who stretchest out the 
 heavens like a curtain,'' Psahn civ. 2. The word here 
 translated ' curtain ' means something tremulous, as 
 Gresenius gives it, ' a curtain hanging,' so called from its 
 tremulous motion, a simile most unsuitable for a ' solid 
 vault,' but most appropriate for an ethereal expanse or 
 fluid. That the Jews of both ancient and modern times 
 so understood the use of the word raJcia, translated 
 ' firmament,' appears perfectly clear from what has been 
 already adduced ; and should any of our readers wish to 
 see it further confirmed, we cordially recommend to their 
 notice the learned investigation which the late Dr. 
 McCaul has made of this subject. 
 
 But it may be asked if the Jews understood the mean- 
 ing of the term in this manner, how is it that the LXX. 
 and Vulgate versions render rakia by arspscofia and firma- 
 nientuTYi? The answer is that these words imply, not 
 something solid, but something which held firm the 
 heavenly bodies in their places, as Milton uses our 
 English word in the same way : — 
 
 The Jir7?iament, expanse of liquid pure 
 
 Transparent, elemental air, diffused 
 
 In circuit to the uttermost convex 
 
 Of this great round. — Paradise Lost, vii. 264, &p. 
 
 Having thus shown the meaning of rakia as under- 
 stood by Jews and Christians alike, Mr. Groodwin's objec- 
 tion as signifying a ' solid vault supporting an ocean of 
 water above it ' dissolves into thin air, and is altogether 
 incompatible with its true meaning of an ethereal ex- 
 panse. But independent of this, the theory of ' an ocean 
 of water ' above the firmament is a fiction of the essayist's 
 imagination. There is not a word about it in Scripture. 
 The Mosaic Cosmogony teaches that the firmament was 
 to divide the waters below it from the waters above it.Trr. 
 in other words, to distinguish between the rain in the 
 clouds from the springs of the earth or the waters of the 
 
80 THE TRUTH OF THE BIBLE. 
 
 sea — but it does not say one word about the gathering 
 together of the waters above the firmament into an ocean 
 or reservoir ; that is simply an invention on the part of 
 those who delight in finding fault with Scripture. Indeed 
 it is admitted by Gresenius, though unnoticed by Mr. 
 Goodwin, that the Jews knew better than this, and were 
 acquainted with the true origin of rain. It is, therefore, 
 extremely incorrect to represent Moses, as the essayist 
 does, to be no more than ' a Hebrew Descartes or Newton,' 
 i.e. skilled in the scientific ideas of his own time. 
 
 But, argues Mr. Groodwin, since Scripture says that — 
 
 Heaven has pillars, Job xxvi. 11 ; foundations, 2 Samuel xxii. 8 ; 
 doors, Psalm Ixxviii. 23, and windoivs, Genesis vii. 11 ; the Hebrews 
 understood the sky or firmament to be a permanent solid vault. 
 With equal reason might we say that the Hebrews believed there 
 were ' bottles in heaven/ Job xxxviii. 27, and that part of the water 
 above the firmament was first ' bottled ' off, previous to the earth 
 being supplied with rain, or that ' the waters are bound up in a 
 garment,' Proverbs xxx. 4 : or that the ocean has ' bars and doors,' 
 Job xxxviii. 10 ; or that the clouds are in danger of being torn or 
 ' rent ' by the weight of water * bound upon ' them, Job xxvi. 8. 
 Surely if all these expressions are to be understood in a figurative 
 sense, as it is evident they must be, the terms 'windows,' 'doors,' 
 'pillars,' and 'foundations' should be understood in a similar man- 
 ner.^ 
 
 The late Dr. McCaul has well observed on this subject, 
 that— 
 
 When science knows a little more about the ethereal medium 
 which fills space, and in which the heavenly bodies move, it may 
 perhaps learn something more about ' this water and aqueous va- 
 pour ' (alluding to Dr. Whewell's theory of the planets being ' spheres 
 of water, and of aqueous vapour '), and be better able to understand 
 the Mosaic statement about the waters above the firmament. But, how- 
 ever that may be. Biblical usage, Jewish tradition, the reason that 
 moved the LXX. to adopt stereoma and the YxA^oXQjirmamentum, the 
 current of protestant interpretation until a recent date, concur in 
 
 1 Although Mr. Goodwin's idea of the Jews believing the firma- 
 ment to be ' a solid vault,' capable of supporting water, has no sanc- 
 tion from Scripture ; it is somewhat remarkable that modern science 
 has actually revived this notion. In the last Blue Book published 
 under the auspices of the late lamented Admiral Fitzroy, he says: — 
 Poisson, in his Treatise on Heat, assumed the excessive cold space 
 has a condensing effect on air, causing it to become viscous (i.e. 
 glutinous or frozen) ; and a very eminent mathematician (Sir John 
 Lubbock) lately wrote to me, saying, that he inclined to a similar 
 view, if not to his belief in its actual congelation ! ' 
 
. THE MOSAIC COSMOGONY. 81 
 
 proving that ' the Hebrews ' did not believe in a solid heaven like the 
 brass or iron heaven of the heathen, but an expanse of something 
 like the atmospheric air. 
 
 So when Bishop Colenso asserted that the Hebrew 
 writers believed and taught that rain came from celestial 
 reservoirs above a solid firmament through doors and 
 windows, and attempted to support his assertion by 
 references to the figurative language of the sacred poets, 
 he exposed himself to the following severe rebuke from 
 a layman, who appears to be as distinguished in the 
 science of mathematics as the Bishop himself. Professor 
 Young observes : — 
 
 Bishop Colenso's aspersions and perversions of the Divine record 
 are as reprehensible as — what we cannot but call — the cant with 
 which he interlards them is offensive. If he be not in his right 
 mind, he is to be commiserated ; if he be, he is to be contemned ; 
 not for his free handling^ but for his unfair handling of the sacred 
 Scriptures. The following are exemplifications sufficient as to what 
 the Hebrews really considered to be the source of rain : — ^ The clouds 
 dropped water/ Judges v. 4. ' They pour down rain according to 
 the vapour thereof, which the clouds do drop/ Job xxxvi. 28 ; 
 * The clouds poured out water,' Psalm Ixxv. 17. ' If the clouds be 
 full of rain, they empty themselves upon the earth,' Ecclesiastes xi. 3. 
 — Modern Scepticism viewed in relation to Modern Science, by T. P. 
 Young, Professor of Mathematics in Belfast College, p. 202. 
 
 But what is to be understood by the word ' Day,' which 
 so frequently occurs in the narrative of the Mosaic 
 Cosmogony ? We there read : ' And G-od called the light 
 Day; and the darkness He called Night. And the 
 Evening and the Morning were the first day,' verse 5 ; lit, 
 ' there was evening and there was morning one day.' 
 The cardinal number one, and not the ordinal first, as in 
 our translation, denotes the peculiarity of that day — that 
 it was one sui generis, as commentators have described it ; 
 dies uniciis, prorsus singidaris, says Mauer ; ein einziger 
 Tag, as De Witte calls it, or, according to Hitzig, einzig 
 in seiner Art, ' the only one of its kind.' This appears 
 sufficient at once to refute the old idea, that the word 
 ' day ' can mean nothing but a period of twenty-fom' 
 hours ; forgetful that our present understanding of the 
 word ' day,' in the sense of the earth's revolution round 
 the Sun, is inapplicable to the ' first ' and two follow- 
 ing days, as it was not until the ' fourth ' day that Grod 
 appointed the Sun to give light upon earth. 
 
82 THE TEUTH OF THE BIBLE. 
 
 Further, it is to be noted that the word ' day ' is evidently 
 used with different meanings, in the verse itself. We 
 read that ' God called the light,' i.e., the diurnal con- 
 tinuance of light, ' day ^^ and also that the evening and 
 the morning combined made one day. ' Day,' therefore, 
 in the first of these clauses is used, not as a measure of 
 time, but as a definition of light, i.e., the light as separated 
 from the darkness, which we call the natural day ; in 
 the other it is the whole time occupied in the creation of 
 light and its separation from the darkness, whether that 
 was a civil day of twenty-four hours' dm-ation, or some 
 longer period. In other words, the daylight, to which 
 Grod is represented as restricting the use of the term 
 ' day,' is only a part of a day of creation, which included 
 both light and darkness, and which might be either a civil 
 day or a longer period, but could not be the natural day 
 intervening between sunrise and sunset, which is the ordi- 
 nary day of Scripture phraseology. 
 
 Again, the word ' day ' is manifestly used in a less re- 
 stricted sense than twenty-four hours, in the following 
 chapter, as it is written, ' these are the generations,' or 
 'this is the history, of the heavens and the earth when 
 they were created, in the day that Jehovah Elohim made 
 the earth and the heavens,' proving that the word, in this 
 instance, is meant to signify a period of undefined length, 
 just as it is used to represent ' one year,' by Ezekiel iv. 6, 
 or in 2 Peter iii. 8 as ' 1,000 years.' If, therefore, instead 
 of accepting the word ' day ' in the Mosaic record as re- 
 stricted to a period of twenty-four hours, we take it in its 
 figurative sense, as descriptive of a period or epoch, we 
 are better able to understand the meaning of the text, as 
 well as to see the harmony in this case between the word 
 and the works of Grod. Thus we commonly use the term 
 ' day ' as applicable to any period during which a certain 
 succession of phenomena takes place, as we speak of those 
 familiar expressions ' the morning and evening of life,' as 
 one of our poets writes — 
 
 ' Tis the sunset of life gives me mystical lore, 
 For coming events cast their shadows before. 
 
 It is also to be noted, that the expression ' evening and 
 morning was,' which is used by Moses to denote the com- 
 
THE MOSAIC COSMOGONY. 83 
 
 pletion of each of the first six days, is omitted in respect 
 to the seventh ; from which we may reasonably infer that 
 it has not reached its termination. The seventh day is 
 therefore a current period of long dm-ation — something- 
 more than a natural day of twenty-four hom^s ; and hence 
 the duration of the other six days should be extended like- 
 wise. As we reasonably conclude that there is uniformity 
 in the use of the word ' day ' when recording the ' six days" 
 creation, if we can discover the duration of one day, all 
 the others must of necessity be the same. Now we read, 
 that ' on the seventh day Grod ended His work which He 
 had made ; and He rested on the seventh day from all 
 His work which He had made.' Ch. ii. 2. And again : ' In 
 six days Jehovah made heaven and earth, the sea, and all 
 that in them is, and rested the seventh day ; wherefore 
 Jehovah blessed the sabbath day, and hallowed it.' Exodus 
 XX. 2. Whence it is argued, that our warrant for observing 
 a weekly sabbath of twenty-four hours' duration depends 
 upon Grod's rest from His work for a similar limited 
 period. As Hugh Miller, in his Footprints of the Creator, 
 observes : — 
 
 I know not where we shall find grounds for the "belief that that 
 sabbath day, during which God rested, was merely commensurate in 
 its duration with one of the sabbaths of short-lived man— a brief 
 period measured by a single revolution of the earth on its axis. We 
 have not a shadow of evidence that He resumed His work of crea- 
 tion on the morrow. The geologist finds no trace of post-Adamic 
 creation ; the theologian can tell us of none. God's sabbath of rest 
 may still exist ; the icork of Redemption may he tlie loork of His sabbath 
 day.— P. 307. 
 
 Nor should we forget the testimony afforded by the 
 traditions of different nations respecting the ' days ' of 
 creation representing a prolonged period. Thus, while the 
 Indian Cosmogony supposes Brahma to have lain con- 
 cealed within the mundane egg during a space of 360 
 days, it tells us that Brahma's days are not days of 
 twenty-four hours, but that each one is equal to 12,000,000 
 years. The traditions of Persia represent the six creative 
 days as meaning six successive 1,000 years, each of which 
 answers, in character and scope, to a ' day ' in the Mosaic 
 Cosmogony. And thus the ' days ' of creation were under- 
 stood by ancient nations, knowing nothing of Geology or 
 
 G 2 
 
84 THE TEUTH OF THE BIBLE. 
 
 scientific difficulties of any kind, to be but representative 
 terms, really indicative of far longer periods. They could 
 only have felt this from the principle of the representative 
 character of all human terms, as applied to Grod, having 
 been so familiar to their mode of thought as to require 
 no explanation to make it apparent. And if so, we may 
 fairly conclude that the ' days ' of the Mosaic Cosmogony 
 were so understood by those to whom the revelation of 
 the Divine Will was originally made. 
 
 If we accept Hugh Miller's suggestion, that the work 
 of Eedemption may be the work of Grod's sabbath-day, 
 it will serve to explain our Lord's words, ' My Father 
 worketh hitherto, and I work,' St. John v. 17, as showing 
 that when Grod rested from the work of Creation, He 
 commenced the work of Redemption, by planning out a 
 mode consistent with His justice, whereby man might be 
 restored to that Divine Image in which he had been 
 originally made, but had lost when Adam fell. Thus 
 Grod's rest becomes a restoring process, a building up from 
 the ruins of the fall, including both a Divine purpose and 
 a Divine work in raising man to a higher level than that 
 on which the material creation placed him. In this work 
 both the Father and the Son are engaged — the work of 
 the one being a reflex of that of the other — a work in 
 which the profoundest rest is not excluded by the highest 
 activity. 
 
 Is there any intimation given in Scripture of the 
 duration of this rest-day of God ? Let us consider. 
 Biblical chronology, i.e., a computation from the Hebrew 
 Scriptures, represents the creation of Adam to have taken 
 place rather more than 4,000 years before the birth of 
 Christ ; and if a general impression, current for so many 
 ages amongst Jews and Christians, as well as other heathen 
 nations, be correct, that 6,000 years is the allotted time 
 for man in his present condition on earth, previous to the 
 predicted millennial age of 1,000 years, we gather, that the 
 whole period will amount to the term of 7,000 years, at 
 the expiration of which, as Scriptm-e teaches, Christ's 
 kingly rule over His ' possessions in the uttermost parts 
 of the earth ' will come to an end : see Psalm ii. 8 and 
 Eevelation xi. 15. As St. Paul expresses it, ' Then cometh 
 the end (of this age), when He shall have delivered up the 
 
THE MOSAIC COSMOGONY. 85 
 
 kingdom to Grod, even the Father. . . . that Grod may be 
 all in all; (1 Cor. xv. 24, 8.) 
 
 We conclude, therefore, from such passages, that then 
 the Father will resume His work, from which He will have 
 been ' resting ' for a period of 7,000 years ; and if this be 
 a correct surmise respecting the dm-ation of one day, on 
 the principle of analogy we understand the other six ' days ' 
 to be the same. Hence we infer, that nearly 50,000 years 
 must have passed away since the beginning of the ' six 
 days' creation,' when Grod began to adapt earth for the 
 habitation of man, or, in the language of science, since the 
 termination of the Tertiary Era. 
 
 But we know from the Mosaic record, that the earth did 
 not exist in its present condition until the third of these 
 creative ' days ' or periods, as it is written, ' Grod called the 
 dry land Earth ; and the evening and the morning were 
 the third day.' ^ Supposing, then, 7,000 years to be the 
 duration of each of these periods, including that wherein 
 Grod is now said to be resting, we must deduct two of 
 these periods, i.e., 14,000 years, before the ^cw'^A appeared 
 in its present condition, from the 49,000 years which is 
 the sum total of the whole, and the result appears to be 
 35,000 years from that time until now. 
 
 Let us enquire how far Greology supports this hypothesis. 
 I believe that the sole test by which the duration of the 
 post-Tertiary era can be even surmised, is by estimating 
 the age of the Falls of Niagara, which have been cutting 
 through their rocky bed of Silurian strata without a 
 moment's intermission, as age after age has rolled by, 
 since they assumed their present magnificent appearance. 
 
 Other tests have been proposed, such as estimating the 
 time required to form the coral reefs of the Pacific or the 
 delta of rivers, as the Mississippi or the Nile, all of which 
 necessarily fail, through the impossibility of making any 
 correct estimate of the annual rate of such sub-aqueous 
 deposits. But as regards the Niagara test, we find so high 
 an authority as Sir Charles Lyell stating, in his Principles 
 
 ^ In the Mosaic record, the expression ^ God saw that it was good ' 
 is wanting in the account of the second day's creation, but is twice 
 repeated in that of the third day, which, as Jarchi suggests, may be 
 on account of the work being incomplete on the second, and not 
 finished until the eai'th was prepared for man on the ' day ' following. 
 
86 THE TRUTH OF THE BIBLE. 
 
 of Geology^ that after the most careful enquiries which he 
 was enabled to make on the spot in 1841, he came to the 
 conclusion, that the average of one foot a year was the rate 
 at which the waterfall has been cutting through its stony- 
 bed ; adding, that ' it would have required 35,000 years 
 for the retreat of the falls from the escarpment at Queens- 
 town (a distance of seven miles) to their present site.' 
 It must not, however, be forgotten, that as this is only 
 a speculation on the part of Lyell, no proof as regards the 
 length of the six creative ' days ' can be drawn from it ; 
 especially as others, equally capable of judging, reduce the 
 period considerably. Thus Mr. Bakewell puts it at 9,856 
 years ; and Mr. Le Vaux, a Canadian geologist, reduces it 
 still more. By taking proper measurements for several 
 years, he has estimated that the yearly retrogression is at 
 the rate of five feet in place of Ly ell's average of 'one foot 
 per annum,' the effect of which must be to reduce the 
 period from 35,000 to 7,000 years. 
 
 Although this interpretation of the ' days ' of creation 
 may expose its advocates to the reproaches of the Essayists, 
 as Mr. Groodwin declares it is — 
 
 Painful and liuraiHating to see the harmonists (of Revelation and 
 Science) attempting the impossible. They evidently do not breathe 
 freely over their work, but shuffle and stumble over their difficulties in 
 a piteous manner ; nor are they themselves again until they return to 
 the pure fields of Science. — Essays and Jieviezvs, p. 250. 
 
 And Professor Jowett, in the same work, calls the harmony 
 between Science and Faith — 
 
 A spurious reconcilement ; and speaks of the explanations of the 
 first chapter of Genesis having slowly changed, and, as it were, re- 
 treated before the advance of Geology. — P. 341. 
 
 — I believe it is the only way by which we can obtain any- 
 thing like a probable estimate of their length ; and, so 
 far from this hypothesis being a ' retreat before the ad- 
 vance of Greology,' or *a spurious reconcilement' of the 
 two records, it seeks support from the one, and is the only 
 way of proving the harmony of the other. 
 
 Having thus considered the proper signification of the 
 word ' Day' in the Mosaic Cosmogony, there remains to be 
 noticed what the Hebrews understood by the term 'Earth' 
 in the sacred narrative when prepared for the use of man. 
 When it is conjoined with the word ' heaven,' it denotes 
 
THE MOSAIC COSMOGONY. 87 
 
 the entire globe ; but it is evident that the practical 
 imderstandiug of the phrase would be in conformity with 
 the ideas of the j^eople who used it. Frequently it stands 
 in Scripture for the 'land' of promise ; or for any country 
 mentioned in the connection ; as the ' land ' of Pharaoh, 
 Genesis xlvii. 20, a part of ' the land of Egypt ' in the 
 same verse where another word is used. Sometimes it is 
 put for any earthy matter ; often figuratively, for mankind 
 as the inhabitants of the world. The late Dr. Pye Smith 
 considered, that in the Mosaic record the word is designed 
 to express ' the part of our world which Grod was adapting 
 for the dwelling of man, and the animals connected with 
 him.' And he argued that as the Hebrews had not the 
 most distant conception of the spheroidal figure of the 
 earth, we may lawfully consider the Mosaic narrative as 
 ' a description, in expressions adapted to the ideas and 
 capacities of mankind in the earliest ages, of a series of 
 operations by which the Being of Omnipotent wisdom and 
 goodness adjusted and furnished the earth generally, but 
 as the particular subject under consideration here, a por- 
 tion of its surface for most glorious purposes ' — viz. the 
 occupation of creatures originally formed in the image 
 and likeness of Grod. — Smith's Geology, p. 250. 
 
 Hence, as Sir Eoderick Murchison has well observed: — 
 Geology, in expounding the former condition of the globe, convinces 
 us that every variation of its surface has been but a step towards the 
 accomplishment of one great end ; whilst all such revolutions are 
 commemorated by monuments, which, revealing the proximate cause 
 and object of each change, compel us to conclude that the earth can 
 alone have been fashioned into a fit abode for man by the ordinances 
 of Infinite Wisdom. — Murchison's Silurian System, i. 576. 
 
 This idea seems to be confirmed by the language of 
 Scripture in reference to the Noachian Flood, wherein 
 the destruction of the whole human race is set forth with 
 unmistakable plainness, as well as every animal in that 
 portion of the earth occupied by man, save those that 
 were with Noah in the ark, as it is written, ' All flesh died 
 that moved upon the earth — and every man — and Noah 
 only remained alive, and they that were with him in the 
 ark.' (Genesis vii. 21, 23.) Whereas the evidence from 
 Geology against the whole of the globe having been sub- 
 merged in water 4,000 years ago seems as conclusive as 
 the case will admit. Nor let it be supposed that this is 
 contrary to the Mosaic account of the Flood, where it is 
 
88 THE TRUTH OF THE BIBLE. 
 
 said that ' all the high hills that were under the whole 
 heaven were covered,' for many passages of a similar 
 nature in Scripture show that such terms as ' all ' and 
 ' under the whole heaven ' have frequently a restricted 
 and limited sense ; e.g., it is said of Nebuchadnezzar, that 
 ' wheresoever the children of men dwelt, God had made 
 him ruler over them all ' {Daniel ii. 28), though we know 
 at that time there were other fiom-ishing kingdoms of the 
 earth not under the rule of the king of Babylon. So St. 
 Paul, writing to the Colossians, declared that in his time, 
 i.e., the first century, the Gospel had been ' preached to 
 every creature under heaven.' (Ch. i. 23.) From which we 
 conclude, that the sacred narrative does not mean to 
 assert a universal submergence of our globe in the time 
 of Noah ; and if so much of our earth was overflowed as 
 was occupied by the human race, both the physical and 
 moral ends of that tremendous judgment were fully an- 
 swered. Hence, as Bishop Stillingfleet observes : — 
 
 The flood was imiversal as to mankind ; but from thence follows no 
 necessity at all of asserting the universality of it as to the globe of the 
 earth, unless it be sufficiently proved that the whole earth was peopled 
 before the flood, which 1 despair of ever seeing proved. — Origines Sacrce, 
 III. iv. § 3. 
 
 In summing up what has been already considered, we 
 may point to these things in the Mosaic Cosmogony as 
 showing the existing harmony between the teaching of 
 Scripture and the discoveries of Modern Science in the 
 following matters : — 
 
 1st. That the account of the earth, together with the 
 heavens, having been originally created ' in the beginning' 
 is amply sufficient to define the time for the most exten- 
 sive requirements of Geology. 
 
 2nd. That the interval between the end of the Tertiary 
 era and the time when God began to prepare earth for the 
 use of man is clearly set forth in Genesis i. 2. 
 
 3rd. That the declaration of light having been created 
 before the Sun was appointed to rule the day, and existing 
 independently of sunlight, is in perfect accordance with 
 the discoveries of modern science. 
 
 4th. That the term ' day' is not necessarily limited to 
 twenty-four hours, but has a wider signification, and may 
 mean a period of undefined length, or possibly of TjOOO 
 , years. ^ 
 
THE MOSAIC COSMOGONY. 89 
 
 5tli. That the term ' earth,' when separated from the 
 word ' heaven,' as understood by the Hebrews, denoted 
 that portion of it which was adapted expressly for the 
 antediluvian inhabitants of the world ; and to which the 
 waters of the Flood were confined when ' all the high hills 
 under the whole heaven ' were covered. 
 
 We must never forget that the Scripture mode of ex- 
 pression was a condescension to the limited knowledge 
 and the simple associations of comparatively uncultivated 
 men. To infer, as Mr. Groodwin does, that Scripture 
 teaches the immobility of the earth because it speaks of 
 sun-rise and sun-set, though with strange contradiction 
 he admits ' that the Scriptures wisely S23eak on natural 
 things according to their appearances rather than their 
 physical realities,'^ p. 235, is just as fair as it would be to 
 attribute similar errors to our astronomical tables or to 
 scientific men in their common talk. There are certain 
 popular phrases which no spread of science or sarcasms of 
 ill-informed critics will ever banish from general use. 
 The great historian of the Tnduetive Sciences, like most 
 people of reason, uses the following popular language : — 
 
 The motions of the Sim, the succession of the places of his rising 
 and setting at different times of the year, the greatest height which 
 he reaches — would all exhibit several cycles, . . . The turning back 
 of the Sun, when he had reached his greatest distance to the south 
 or the north, as shown either b}^ his rising or his height at noon, 
 would perhaps be the most observable of such circumstances. — Vol. i. 
 p. 127. 
 
 What would have been thought of Moses, if, instead of 
 writing with the intelligent simplicity he does, as in 
 Genesis xix. 23, ' the Sun was risen upon the earth when 
 Lot entered Zoar,' he had adopted the jargon of the 
 self-styled Biblical critics of modern times, and written 
 ' Palestine had revolved when Lot entered the city until 
 its tangent plane coincided once more with a radius vector 
 from the Sun ! ' 
 
 The simplicity of Moses' writings is one chief testimony 
 to their truth, if we compare them with the writings of 
 heathen authors, as we shall endeavour to prove in the 
 following chapter ; and their accordance with the dis- 
 coveries of modern Science is a conclusive proof that 
 Moses, in the sacred Cosmogony, ' spake as he was moved 
 by the Holy Ghost,' and directed by the finger of Grod. ^ 
 
90 THE TEUTH OF THE BIBLE. 
 
 HEATHEN COSMOGONIES. 
 
 CHAPTER III. 
 
 Haying in the previous chapter discussed our first pro- 
 position, viz., That the Mosaic Cosmogony is proved to be 
 true by the discoveries of modern Science, therefore its 
 author must have written it by the direct inspiration of 
 Grod, — we proceed to consider our second proposition, to 
 this effect : — 
 
 That the Cosmogonies of heathen nations contain in- 
 ternal evidence exactly the reverse ; and that such must 
 therefore be accounted the vain invention of men. 
 
 In support of this proposition it will be sufficient to 
 state the Cosmogonies as they appear in the traditions of 
 various nations, and in the writings of those authors 
 whose works have come down to us, by which we shall be 
 enabled to judge how far they agree with the statements 
 in Scripture or the conclusions of modern Science. 
 
 The first in point of time with regard to the writer 
 relates the Cosmogony of the Phoenicians, which San- 
 coniatho,^ who is supposed to have lived about four 
 centuries after Moses, explains as follows : — 
 
 He says, that in the beginning of all things there was a dark and 
 condensed wind, and a turbid Chaos as black as Erebus. In course of 
 time this wind became enamoured of Chaos, and an intimate union 
 took place which was called Pothos. From this union was generated 
 Mot, which some call 'Mud,' but others, the putrefaction of a watery 
 mixture. And from this sprung all the seed of the creation and the 
 generation of the universe. And there were certain animals without 
 sensation, from which intelligent animals were produced, and these 
 
 ^ Eusebius gives the following account of Sanconiatho from Por- 
 phyry, that ' he related in his history Jewish affairs with great veracity, 
 and agreed entirehj loith their history in the names of places and men ; 
 having his accounts from '•' Jerubbaal, who is Gideon" (Judges vii. 1), 
 and dedicated his work to Abibulus, king of Berytus.' — Prcep. Evang. 
 i.6. 
 
HEATHEN COSjIOGONIES. 91 
 
 were called Zophasemim, i.e., * the overseers of the hpavens ' — they 
 ^vere formed in the shape of an igy; and from Mot came forth the 
 Sun and the Moon, the less and the greater stars. And when the air 
 began to send forth light, by its fiery influence on the sea and earth, 
 winds were produced and clouds and very great torrents of the 
 heavenly waters. And when they were thus separated, and carried 
 out of their proper places by the heat of the Sun, they all again met 
 in the air, and were dashed against each other, thunder and lightnings 
 being the result. At the sound of the thunder the before-mentioned 
 animals were aroused, and startled by the noise, and moved upon the 
 earth and in the sea, male and female. These things were found 
 written in the Cosmogony of Thotb, and were drawn from his obe^er- 
 vations and the natural signs Avhich by his penetration he perceived 
 and discovered, and with which he has enlightened the world. — 
 Eusebius, Prcep. Evang. i. 10. 
 
 The Chcddcean Cosmogony is related by Berosus of 
 Babylon, who lived in the fourth century B.C. His account 
 is as follows : — 
 
 There was a time in which there existed nothing but darkness and 
 an abyss of waters, wherein resided most hideous beings, the produce 
 of a two-fold principle. There appeared men, some of whom had 
 two wings, others four, and with two faces. They had one body, but 
 two heads ; one that of a man, the other that of a woman.^ Human 
 beings existed, some with legs and horns of goats, others with horses' 
 hind-quarters, &c. There were creatures in which were combined the 
 limbs of every species of animals, of all which were preserved de- 
 lineations in the Temple of Belus at Babylon. The person who 
 presided over them was a woman named Omoroca, which in the 
 Chaldean tongue is Thalath ; in Greek ThcdaHsa, i.e., * the sea ; ' but 
 which might equally be interpreted 'the moon.' All things being in 
 this situation, Belus came, and cut the woman asunder ; and of one 
 half of her he formed the Earth, and of the other half the Heavens. 
 Thus Belus divided the darkness and separated the Heavens from the 
 Earth, and reduced the universe to order. But the animals, not being 
 able to bear the prevalence of light, died. Belus, upon this, seeing a 
 vast space unoccupied, though by nature fruitful, commanded one of 
 the gods to take off his head and to mix the blood with the earth, and 
 from thence to form the existing race of mankind and animals. — 
 Eusebius, Chronicon, v. 8. 
 
 Diodorus Siculus, a Greek historian of the first century 
 B.C., thus describes the Egyptian Cosmogony : — 
 
 ^ In the Royal Museum at Naples there are some sculptures of 
 Grecian art, representing mankind as described in the text, showing 
 how the theory of the Chaldeans was accepted by the learned 
 Greeks. There are certain figures represented in the sculptures, each 
 with two heads ; one evidently that of a male, the other of a female. 
 — RaccoUa de Mouum. del R. Mns. Borhonico. Napoli, 1842. 
 
92 THE TEUTH OF THE BIBLE. 
 
 The Egyptians suppose tliat at tlie original constitution of all 
 tilings, heaven and earth possessed one uniform appearance, their 
 respective natures being mixed up together. But after this the 
 material substances separating from each other, the earth took the 
 entire constitution which is now seen in it, and the air acquired a 
 perpetual motion. Hence, on the one hand, the fiery part of the air 
 ran into one mass in the higher regions of the atmosphere, its nature 
 being such as would be borne upwards on account of its lightness; 
 from which cause also both the sun and the remaining multitude of 
 the stars became involved in the universal rotation ; and on the other 
 hand, the earth and dark miry part combining with the moist sub- 
 stances, sank down to the lowest situation in consequence of their 
 weight. By the heat acting upon this earthy body, it first received 
 consolidation; and subsequently fermentation taking place on the 
 surface in consequence of the heat, some of the moist matter swelled 
 up into bubbles in many places; and these moist spots became by 
 means of the heat impregnated with animal life ; receiving nutriment 
 by night out of the mist which fell from the surrounding air, and 
 made firm by the heat in the daytime. At last, these embryos having 
 acquired their full gTOwth, and the membranes which enveloped them 
 having burst, all the various forms were produced. Those which had 
 partaken of the greatest heat soared away to the higher regions, and 
 became birds-, those which retained the earthy constitution were 
 reckoned the occupants of earth ; those which had gotten the greater 
 abundance of a moist nature ran together to the sea, and became fish. — 
 Diodor. Sicul. lib. vii. 
 
 That the ancient Egyptians, in their ideas of Cosmogony, 
 also held the ' mundane-egg ' theory is evident from the 
 inscriptions on the mummy cases belonging to the twelfth 
 dynasty, about 2,000 B.C., and from the statement in their 
 Ritual or Booh of the Dead, where it is written : — 
 
 I am the Egg of the Great Cackler. I have watched this great 
 Q^cr which Seb prepared for the earth. I grow, it grows in turn. I 
 live, it lives in turn. I breathe, it breathes in turn. — Chajjter liv. 
 
 It is curious, likewise, to see how this ' egg ' theory is 
 found as a tradition amongst the aborigines at the 
 Antipodes, who believe that the Earth was once a flat 
 plain in a state of chaotic darkness, until a little bird 
 named Pupperimbul carried off the egg of an emu, and 
 ejected it into space. This egg, called Oorivee, became 
 the sun, which has since given light to the world. — Trans- 
 actions of the Philosophical Institute of Victoria, vol. ii. 
 
 The Grecian Cosmogony is found in the Orphic ^ frag- 
 ments as follows : — 
 
 ^ It is disputed when Orpheus lived, or indeed, whether he is only 
 a myth. Some suppose him to have lived in the era of the Argonauts, 
 
HEATHEN COSMOGONIES. 93 
 
 Zeus is the First ; Zeus the thunderer is the last. 
 
 Zeus is the head ; Zeus is the middle, and by Zeus all things were 
 
 made. 
 Zeus is male ; Immortal Zeus is female. 
 
 Zeus is the foundation of the Earth, and of the starry heaven 
 Zeus is the breath of all things ; Zeus is the rushing fire. 
 Zeus is the root of the Sea ; he is the Sun and Moon. 
 Zeus is the king ; he is the author of universal life ; 
 One Power, One Daemon, the mighty Prince of all things : 
 One kingly frame in which this universe revolves, 
 Fire and water, earth and ether, night and day, 
 And counsel the primeval Father, and all-delightfal Love. 
 All these are united in the vast body of Zeus. 
 Would you behold his head and his fair face ? 
 It is the resplendent heaven, round which his golden locks 
 Of glittering stars are beautifully exalted in the air. 
 On each side are the two golden taurine horns, 
 The risings and settings, the tracks of the celestial gods ; 
 His eyes the Sun and the opposing Moon : 
 His truthful mind the royal incorruptible Ether. 
 
 Eusebius, PrceiJ. Evang. lib. iii. 
 
 Another expression of the G-recian Cosmogony is found 
 in the Pythagorean theory, according to the following 
 statement of Timasus the Locrian: — 
 
 The causes of all things are two. Intellect, of those which 
 are produced according to Reason ; and Necessity, of those which 
 necessarily exist according to the powers of bodies. Of these the 
 first is of the nature of good, and is called God, the principle of such 
 things as are most excellent. Before the heaven was made there 
 existed in reality Idea and Matter, and God the demiurgus of the better 
 nature ; and since the nature of Continuance is more worthy than that 
 of novelty, God in His goodness, seeing that Matter was continually 
 receiving form and changing, undertook to reduce it to order. There- 
 fore, He" fabricated this world out of all the Matter, and constituted 
 it the boundary of essential nature, comprising all things within 
 itself, one, only, begotten, perfect, with a Soul and Intellect — for such 
 is superior to one without Soul or Intellect. He gave it also a 
 spherical body, for such of all other forms is the most perfect. Since, 
 therefore, it was His pleasure to render His production most perfect, 
 He constituted it a god, generated indeed, but indestructible by any 
 other cause than by the God who made it, in case it should be His 
 pleasure to dissolve it. — Cory's Ancient Fragments, p. 303. 
 
 The Cosmogony of the Tyrrhenians^ or ancient Etrurians, 
 was of this nature : — 
 
 God, the demiurgus of all things, was pleased to employ 12,000 
 years in their creation ; and extended these years over twelve divisions, 
 
 i.e. 13th century b.c, though Pherecydes Syrus says he had no share 
 in that expedition. 
 
94 THE TRUTH OF THE BIBLE. 
 
 called houses. In the first He created the heaven and the earth ; in 
 the second, the apparent firmament above ; in the third, the sea and all 
 the waters of earth ; in the fourth, the great lights, the Sun and the 
 Moon, together with the stars ; in the fifth, every soul of birds, beast, 
 and fish ; and in the sixth, man. The first 6,000 years were consumed 
 before the foundation of man; and during the other 6,000 years the 
 human race will continue, so that the full time shall be completed to 
 12,000 years. — Suidas v. Tyrrhenia. 
 
 The Hindoo Cosmogony is represented in their Shasters 
 on this wise : — 
 
 All the germs of the world which subsequently came into existence 
 were condensed in the shape of an Q^^^^ of which Brali'ni took posses- 
 sion in the form of Brahma. 1,000 ./?/^s, which equal 300,000,000 
 years, elapsed before the q^^ was hatched. During that period it 
 floated like a bubble upon the miijhty deep. At length it broke, 
 and Brahma sprang to light; having 1,000 heads, with an equal 
 number of eyes and arms, to enable him to undertake the work of 
 creation. Simikarly with this incarnation, another monster appeared 
 from the same q^t':'^, whose hairs were forest trees, his head the clouds, 
 his beard the lightning, his breath the atmosphere, his voice the 
 thunder, his eyes the sun and moon, his nails the rocks, and his bones 
 the mountains of the earth. The e^^ being thus hatched, Brahm, as 
 Creator, retired from the scene and relapsed into his former state of 
 somnolent blessedness. The earth is represented as a flat plain of 
 circular form, measuring 400,000,000 miles in circumference ; and 
 resting upon an enormous snake with 100 heads, which is itself sup- 
 ported by a gigantic tortoise. Brahtna is said to die in course of 
 time ; and on his death all the worlds will suficr deluge ; all the 
 Audons will be broken up, and the Paradise of Vishnu will only 
 remain. At that time Vishnu, taking a leaf of the tree called 
 AUemaron, will place himself on the leaf under the figure of a very 
 little child, and thus float on the sea of milk, sucking the toe of his 
 right foot. He will remain in this posture until Brahma comes forth 
 from his navel anew in a tamarind flower. It is thus that the ages 
 and worlds succeed each other and are perpetually renewed. — Moor's 
 Hindoo Pant/won, p. 100, &c. 
 
 Another explanation of Hindoo Cosmogony is given in 
 the Institutes of Menu, to which Sir William Jones 
 ascribes an antiquity of about 800 B.C., or 700 years after 
 
 ^ This idea of the chaotic ' egg,^ so common in the mythology of 
 various other natious unblessed with a revelation from God, was 
 happily ridiculed by Aristophanes, who introduces his ' Birds ' singing, 
 in a solemn hymn — ' How sable-plumaged Night conceived in the 
 boundless bosom of Erebus, and laid an e(/f/, from which in the revo- 
 lution of ages sprung Love, resplendent with golden pinions. Love 
 fecundated the dark- winged chaos, and gave origin to the race of 
 birds,'' — Aristophanes' Birds, 694. 
 
HEATHEN COSMOGONIES. 95 
 
 Moses, where tlie alternate destruction and renovation of 
 the world is thus described : — 
 
 The Being whose powers are incomprehensible having created me 
 (Menu) and this universe, again became absorbed in the supreme 
 spirit, changing the time of energ}^ for the hour of repose. When 
 that power awakes, then has this world its full expansion ; but when 
 he slumbers with a tranquil spirit, then the whole system fades awav. 
 For while he reposes as it were, embodied spirits endowed with 
 principles of action depart from their several acts, and the mind itself 
 becomes inert. 
 
 Menii then describes the absorption of all beings into 
 the Supreme Essence, and the Divine Soul itself is said to 
 slumber, and to remain for a time immersed in ' the first 
 idea or in darkness ; ' and proceeds : — 
 
 Thus that immutable power, by waking and reposing alternately, 
 revivifies and destroys, in eternal succession, this whole assemblage 
 of locomotive and immovable creatures. 
 
 After speaking of a long succession of onanwantaras, or 
 periods, each of the duration of many thousand ages, 
 Menii afl&rms : — 
 
 There are creations also and destructions of worlds innumerable : the 
 Being, supremely exalted, performs all this with as much ease as if in 
 sport, again and again for the sake of conferring happiness. — Institutes 
 of Hindoo Laiv, or the Ordinances of Menii, from the Sanscrit , chap. i. 
 
 If, however, we look to the ancient Vedas, we observe 
 that the Hindoos must at one time have had better con- 
 ceptions of the true nature of deity than the Institutes of 
 Menu would lead us to suppose. Take, for example, one 
 description of the Supreme Being under the title of 
 ' Brahm,' as given in Coleman's Hindoo Mythology^ and 
 we seem almost to be listening to the words of Divine 
 Wisdom : — 
 
 Perfect truth, perfect happiness, with equal, immortal, absolute 
 unity, whom neither speech can describe nor mind comprehend ; all- 
 pervading, iill-transcending, delighted with his own boundless intelli- 
 gence, not limited to space or time ; without feet, moving swiftly ; 
 without hands, grasping all worlds ; without ears, understanding all ', 
 without cause, the first of all causes. 
 
 The Burmese Cosmogony is thus explained : — 
 
 They allege three causes of destruction of former worlds, viz., fire, 
 rain, and wind, but rain is the sole cause of reproduction. After the 
 destruction of a world, rain begins to fall like mustard seed, and in- 
 creases by degrees till each drop becomes 1,000 Jui/ana in size. This 
 rain fills all the space which had formerly been occupied by the 
 
96 THE TEUTH OF THE BIBLE. 
 
 destroyed inhabitants, and even greater; for by the wind it is 
 gradually inflated to the precise bulk of the former world. The rain 
 forms a crust, out of which arise first the inhabitants of the Zimi, and 
 then Mienno with the abodes of the Nat who dwell near that moun- 
 tain. The rain continuing, our earth was gradually formed; and 
 subsequently, 1 ,010,000 worlds, all of which are exactly in the same 
 disposition, order, situation, and form, which they had in their previous 
 existence. These changes of destruction and reproduction of worlds 
 take place, not by the exercise of any creative power, but are occa- 
 sioned by Fate. On the surface of the newly regenerated world a crust 
 is formed, having the taste and smell of butter, from which the inhabit- 
 ants of the earth are born. — Faber's Origin of Pagan Idolatry ^ vol. i. 
 p. 127. 
 
 The Chinese Cosmogony resembles in some respects the 
 Hindoo : — 
 
 The first man was Puonen, who was born of Chaos, as it were out 
 of an e^g. From the shell of this egg in the deep gloom of night were 
 formed the heavens ; and from the ivhife of it was made the atmo- 
 sphere ; and from the yolk the earth. In point of order, the heavens 
 were first created ; next, tlie foundations of the earth were laid, then 
 the atmosphere was diffused around the habitable globe, and last of 
 all, man was called into existence. 
 
 Further light is thrown on the Cosmogony of the 
 Chinese by some curious passages in their book Y-king, 
 which is supposed to be of Confucius' age, B.C. 500. Y-king 
 means ' the book of Y,' and received its name from the 
 mystery of which it treats, and this mystery was hiero- 
 giyphically represented by a figure, resembling the Grreek 
 f or the Eoman Y. This book teaches, that what they 
 call ' the great Term ' is the great Unity and the great 
 Y; that Y has neither body nor figure ; and that all 
 which have body and figure were made by that which has 
 neither body nor figure. It asserts also, that the great 
 Term or unity comprehends ' Three^ and describes this 
 comprehension to be of such a nature that the one is 
 three, and that the three are one. lao is Life ; the first 
 has produced the second ; the two have produced the 
 third ; and the three have made all things. He, whom 
 the spirit perceiveth and whom the egg cannot see, is 
 called Y. This character Y is explained by Hin-chin in 
 the following words : — 
 
 At the first beginning. Reason subsisted in the Unity ; that is it 
 which made and divided the heaven and the earth, which changed 
 and perfected all ihrng^.— Memoit^es chinois apud Bryant^ in Phil. Jiicl, 
 pp. 285-287. 
 
HEATHEN COSMOGONIES. 97 
 
 The Scandinavian cosmogony was of a very different 
 nature from that of the Chinese, and is related as fol- 
 lows : — 
 
 A breath of heat spreading itself over the gelid vapours, they melted 
 into drops, and of these drops was formed a man named Ymer, and 
 from him all the giants are descended. From the same drops was 
 formed a cow named Oechmila, and from her there sprang a man en- 
 dowed with beauty and power, called Bure ; he was the father of JBorej 
 who married Beyla, the daughter of the giant Baldoni. Of that 
 marriage were born three sons, Odin, Vile, and Ve. These slew the 
 giant Ymer, and dragging his body into the middle of the abvss, out 
 of it formed the Earth. The water and the sea were composed of his 
 blood ; the mountains of his bones, the rocks of his teeth ; and of his 
 hollow bones, mingled with the blood that ran from his wounds, they 
 made the vast ocean, in the midst of which they fixed the earth. Then 
 having formed the Heavens of his skull, they made them rest on all 
 sides upon the earth ; and having divided them into four quarters, they 
 placed a dwarf at each coraer to sustain it. These dwarfs are called 
 North, South, East, and West. After this, seizing upon fire in Mus- 
 pelsheim, they formed the sun from it, and placed it in the sky to 
 enlighten the earth. The earth is represented as surrounded by a deep 
 sea, on the shores of which all the giants have their dwelling. But 
 higher up, in a place equally distant on all sides h*om the sea, the 
 gods, i.e., the sons of Bore, built upon the earth a fortress against the 
 giants, the circumference of which surrounds the world. The materials 
 which they employed for this work were the eyebrows of Ymer ; and 
 they called the place Midcjar, or the middle mansion. They after- 
 wards tossed his brains into the air ; and they became clouds. — ^Faber's 
 Origin of Pagan Idolatry, vol. i. p. 215. 
 
 The tradition current amongst the South American 
 Indians respecting the Creation of the Earth is as fol- 
 lows : — 
 
 In the beginning, when Guateehu reigned over Chaos, only six men 
 existed, who dwelt upon the tops of the clouds, which allowed them to 
 wander over the Universe. Being sad with the idea that their race 
 was accursed and could not be perpetuated, they held a council to con- 
 sider how such a dire misfortune might be prevented. While so en- 
 gaged Mayoha suddenly appeared, and said to them in a voice that 
 resembled the hoarse howling of a distant storm, * What you are seek- 
 ing exists : choose the bravest and handsomest among you ; let him go 
 to Paradise, where he will find Ataeiitsee, the woman who will prevent 
 your race from perishing ; and that is the reason why Guateehu keeps 
 her from you, for he repents having made you.' After uttering these 
 words Mayoba disappeared with a burst of savage laughter, which 
 frightened the counsellors exceedingly. But subsequently they 
 selected the handsomest and whitest amongst themselves named 
 Hoquoho, to go and conquer Ataentsee. Hoquoho, aided by his five 
 companions, proceeded to pile up the clouds on the top of one another, 
 in order to scale Paradise j but in spite of all their efibrts they were as 
 
 H 
 
98 THE TEUTH OF THE EIBLE. 
 
 far from success as ever, until the birds took compassion on fhem, and 
 forming themselves into a compact flock, they made a convenient seat 
 for Hoquoho, whom they bore away on their wings. On reaching 
 Paradise, Hoquoho concealed himself behind a tree opposite the wig- 
 wam in which Ataentsee appeared, in order to draw water at the spring, 
 as she was accustomed to do every morning. Hoquoho saluted her, 
 and offered her some grizzly bears' grease to eat, of which he had laid 
 in a store. Ataentsee was surprised and charmed with the appearance 
 of Hoquoho, and they speedily came to a complete understauding; but 
 Guatechu, perceiving what had happened, and furious at finding his 
 plans overthrown, expelled the two unhappy beings from Paradise, 
 and hurled them into space. They continued falling for nine days and 
 nights, imploring, but in vain, the mercy of Guatechu, who had 
 stopped his ears with wax, and did not hear them. At length, a tor- 
 toise took pity on the wretched couple, and placed itself under their 
 feet in order to stop their fall. Then the others, caymans (crocodiles) 
 and sea-fish, went to the bottom of tlie water to fetch clay, which they 
 brought up and fixed all round the shell of the tortoise ; and thus they 
 formed a small island, which gradually increased through their 
 incessant labour, and ended by forming the Earth, such as it exists 
 in the present day. 
 
 This notion of a ' tortoise ' forming the foundation of 
 our earth, common also to the Hindoo Cosmogony, is simi- 
 lar to the Latin fable of Atlas carrying the world on his 
 shoulders, of which the Eoman poets so often sang : — 
 
 Atlas' broad shoulders prop th' incumbent skies : 
 Around his cloud-girt head the stars arise ; 
 His towering neck supports th' ethereal way, 
 And o'er his brow black woods their gloom display. 
 Ploar is his beard ; winds round his temples roar, 
 And from his jaws the rushing torrents pour. 
 
 Silius Italicus, i. v. 202. 
 
 Comparing these different traditions of various nations 
 respecting the creation of the world with the Mosaic 
 Cosmogony as set forth in the Bible, we confidently leave 
 it to any unbiassed mind to decide which harmonises 
 best with the discoveries of modern science, and which 
 bears the impress of being a revelation from the Spirit of 
 God. And we are glad to find that on this subject we 
 have the testimony of so ' acknowledged ' an authority as 
 Sir Charles Lyell that the cosmological notions of some of 
 the savans of the present day harmonise less with the 
 Mosaic record than with the strange ideas of cosmogonies 
 entertained by those nations who were without a revelation 
 from G-od, as he observes : — 
 
HEATHEN" COSMOGONIES. 99 
 
 One extraordinary fiction of tlie Egyptian mythology was the sup- 
 posed intervention of a masculo-feminine principle, to which was 
 assigned the development of the embryo world, somewhat in the way 
 of incubation ; for the doctrine was, that when the first chaotic mass 
 had been produced in the form of an egg, by a self-dependent and 
 eternal Being, it required the mysterious functions of this masculo- 
 feminine demi-urgus to reduce the component elements into organised 
 forms. Although it is scarcely possible to recall to mind this conceit 
 without smiling, it does not seem to differ essentially in principle from 
 some cosmolof/ical notions of men of yreat yenius and science in modern 
 Europe. — Principles of Geology^ chap, ii, p. 12, 2nd edit. 
 
 In reviewing the subject we have been considering at 
 some length, it is well to remember that all the greatest 
 truths which it is necessary for man to know and believe 
 have been taught him by Eevelation, and not by Science. 
 What the latter could never have discovered and can 
 never controvert, the former has made known to the 
 world — e.g.^ science is utterly unable to account for the 
 origin of the universe, or to go one step on firm ground 
 beyond the simple revelation of Scripture. We have seen 
 the strange notions of Cosmogony entertained by different 
 nations, all of which have been proved utterly false both 
 by the discoveries of modern science, and also by the 
 argiunents of common sense, which refuses to accept the 
 theories that satisfied men of ancient times, who, though 
 mighty in intellect, were then unblest with a revelation 
 from Grod. 
 
 ^^^lereas, on the other hand, a comparison of the INIosaic 
 Cosmogony with the discoveries of modern science, ' if 
 carried out by men with minds unclouded with scepticism 
 and doubt, so far from shaking, tends to confirm our faith 
 in the truth of the sacred record. We should be overcome 
 with amazement, did we not know the source of his inspi- 
 ration, at seeing how Moses has anticipated some of the 
 remarkable discoveries of science in modern times ; e.g. : if 
 he relates how Grod created the heavens and the earth ' in 
 the beginning ' — i.e. at a period myriads of ages prior to its 
 being inhabited by man — geology shows the existence of a 
 long pre-human period ; and astronomy proves by the 
 discovery of the speed of light the same great truth, 
 pointing to remote worlds, whose light has been flying 
 onwards through space for thousands of years before reach- 
 ing our earth. If the Mosaic Cosmogony represents the 
 
 H 2 
 
100 THE TRUTH OF THE BIBLE. 
 
 existence of light as prior to and separate from the light 
 which flows from the luminary that G-od appointed to 
 ' rule the day,' modern science proves how true this is 
 by the discovery of that fine subtle essence known as ether, 
 which washes the remotest shores of the universe with its 
 ocean of light. If the Divine Eecord represents the sun 
 and moon as lamps or ' light-holders ' astronomy shows 
 that the sun itself is virtually non-luminous, and dependent 
 for its light upon a luminous atmosphere in which it is 
 enveloped. 
 
 Now where, it may be asked, could Moses have obtained 
 such knowledge if he had not been aided by a revelation 
 from on high ? Faith has nothing to fear and everything 
 to hope from the progress of Science ; for we can gladly 
 admit that both are beams of light from the same sun of 
 eternal truth. So far as the records of nature have been 
 studied and rightly interpreted, they have proved the most 
 valuable and convincing of all commentaries on Holy Writ. 
 The ages required for geological development, the infinity 
 of worlds and the immensity of creation as revealed by the 
 telescope, illustrate in a way which no other comment can 
 do the Scripture doctrines of the eternity, the omni- 
 potence and omniscience of Grod. Let Science, then, 
 pursue her course ' unconcernedly,' as some would word it 
 in the present day ; for sure we are that the Scriptures 
 present no bar to the most searching investigation on the 
 part of those who seek to know the existing harmony 
 between Grod's word and works, and who can say with 
 proper feelings of humility, ' Lord, what is man that Thou 
 art mindful of him, or the Son of man that Thou visitest 
 him ? . . . . Thou art worthy, Lord, to receive glory 
 and honour, and power ; for Thou hast created all things, 
 and for Thy pleasure they are and were created.' It has 
 been well said by Dr. M'Cosh, in his Method of Divine 
 Government : — 
 
 Science lias a foundation, and so has Religion. Let tliem unite 
 tlieir foundations, and the basis will be broader, and they will be two 
 compartments of one great fabric, reared to the glory of God. Let 
 the one be the outer, and the other the inner court. In the one let 
 all look and admire and adore ; and in the other let those who have 
 faith kneel and pray, and praise. Let the one be the sanctuary 
 where human learning may present its richest incense as an offering 
 to God, and the other, the holiest of all, separated from it by a veil 
 
HEATHEN COSMOGONIES. 101 
 
 now rent m twain, and in wliicli, on a blood-sprinkled mercy-seat, 
 we may pour out the love of a reconciled heart, and hear the oracles 
 of the living God. 
 
 What Eeligion cliiefly has to fear is, not the most 
 searching criticism of the contents of Scripture ; nor any 
 fundamental inquiry into the laws of physical phenomena ; 
 nor the fullest examination of every vestige upon the 
 field of nature left by the footsteps of Time. Her true 
 som'ce of alarm is the danger to their faith which those 
 persons must encounter who content themselves with super- 
 ficial information or partial knowledge, or who belong to 
 that class of critics who are described in Scripture as ' pro- 
 fessing themselves wise, have become fools.' Those who 
 seek in the Bible for positive information on matters per- 
 taining to natural science will necessarily seek in vain. 
 But for those, on the other hand, who, while they venture 
 not to deliver physical doctrine as the teaching of Eevela- 
 tion, recognise its undoubted supremacy in its own pro- 
 vince, Scripture will ever possess the peculiarity of meeting 
 every want, and appeasing every difficulty. In its pages 
 every longing of our natiu"e, the most superficial as well 
 as the most profound, will find a full supply. Here ample 
 provision has been made for the tender susceptibility of the 
 child, the mature intellect of manhood, and the consolation 
 and solace of old age ; and whatever shadow our present 
 imperfect knowledge may throw upon its statements, the 
 mourner will ever find comfort in the songs of Zion, and 
 Philosophy still drink wisdom from the parables of the 
 Son of Grod. 
 
 It may be that all the difficLdties which the opponents 
 of Christianity have stated have not yet been entirely 
 removed ; nevertheless the marvellous success with which 
 most of them have already been met will convince every 
 candid mind that such as remain are not insurmountable ; 
 and that here, if anywhere, it befits our ignorance to be 
 thankful, and to wait. The supercilious philosophy which 
 refuses Religion this scanty measure of justice must answer 
 as it best may the demand of the Most High, ' Where 
 wast thou when I laid the foundations of the earth, the 
 heavens the work of my hands ? ' Let us not, however, 
 be insensible to the good which has been derived from the 
 adverse criticisms of the rationalistic school in the present 
 
102 THE TRUTH OF THE BIBLE, 
 
 day. The thorough ventilation which the vScriptures have 
 thereby received has been productive of the most bene- 
 ficial results in confirming its entire truthfulness to all 
 save those who are determinately blind. Like the alchy- 
 mists of other days, they sought a phantom of their own 
 imagining, and their efforts have not been rewarded by 
 the prize for which they struggled ; but the results which 
 have met them on their progress are neither few nor un- 
 profitable for other times. The buried treasure, it is true, 
 was not foimd in their vineyard, but the toil expended in 
 the search has been productive of a rich return.^ 
 
 The Christian, on the other hand, fearlessly accepts the 
 source of Divine knowledge which has been vouchsafed to 
 him. In the pages of Scripture he recognises the record 
 of imperishable truth ; and as he shrinks from no inquiry, 
 so he challenges all examination ; thoroughly persuaded 
 that the Christianity which is now and hereafter to 
 flemish, and through its power in the inner circles of 
 human thought to influence ultimately the masses of 
 mankind, must be such as of old the wisdom of Grod 
 was described : — 
 
 For in her is an understanding spirit, holy, one only, manifold, 
 subtil, lively, clear, undefiled, plain, not subject to hurt, loving the 
 thing that is good, quick which cannot be hindered, ready to do good, 
 kind to man, stedfast, sure, free from care, having all power, oversee- 
 ing all things. . . . For this is the breath of the power of God, and 
 a pure intelligence flowing from the glory of the Almighty. For 
 she is the brightness of the everlasting light, the unspotted mirror 
 of His power, and the image of the goodness of God. — The Wisdoin 
 of Solomon vii. 22 — '2Q. 
 
 The Christian's sole demand is justice in the conduct of 
 this inquiry, and due qualifications on the part of those 
 who enter on this examination. He knows that every 
 assault which has marked the coiuse of 1,900 years has but 
 served to strengthen the bulwarks of his belief; and that 
 above the chaos of human systems, and the wreck of 
 rationalistic speculation, the light of inspiration shines 
 more brightly than ever. For as Bacon declares : — 
 
 ^ Victor Cousin, in his lectures on The History of Moral Thxtosophy^ 
 says : — ' The first appearance of common sense on the stage of reason, 
 was always in the character of scepticism/ but he showed the ultimate 
 gain to philosophy in the end — so it will be with revealed religioiL 
 
HEATHEN COSMOGONIES. 103 
 
 The Scriptures being given by inspiration, and not by human 
 reason, do differ from all other books in the author, which by con- 
 sequence doth draw some ditFerence to be used by the expositor; 
 for the inditer of them did know four things whichno man attains 
 to know, which are the mysteries of the kingdom of glory ; the per- 
 fection of the laws of nature, the secrets of the heart of man, and 
 the future succession of ages. 
 
 The Scriptures, then, must be recognised as the utter- 
 ance of men of old, who ' spake as they were moved by the 
 Holy Grhost,' before the inner illumination, the internal 
 testimony of the Spirit can be called in confirmation of 
 evidence produced before. To offer such as proof to the 
 sceptic is utterly useless, for to him it is quite unintelli- 
 gible — as much as if anyone were to attempt to discourse 
 with a blind man on the variety of colours, or a deaf man 
 on the power of sounds. But to the Christian who, with 
 willing mind and humble acquiescence in all which is 
 written therein, accepts the Scriptures as the word of the 
 living Grod, the testimony of the Holy Spirit is indeed a 
 treasm-e beyond all price stamped with the promise of our 
 Divine Head. ' If any man will do His will, he shall 
 know of the doctrine whether it be of Grod, or whether I 
 speak of myself.' The Scriptures which breathe the vital 
 principle of Christian life into the being of man through 
 the operation of the Holy Grhost produce, as we study the 
 inspired records, this recognition of His own former 
 agency ; and like the fable in the ancient story of the 
 vocal statue on the plain of Thebes, the soul unconsciously 
 makes symphony where the ray of light penetrates from. 
 As Cudworth, the author of the Intellectual System, very 
 beautifully observes^ 
 
 The living law of the Gospel is as if the soul of music should in- 
 corporate itself with the instrument, and live in the strings, and 
 make them of their own accord, without any touch or impulse 
 from without, dance up and down, and warble out their har- 
 monies. 
 
 History has recorded how earthly dynasties have passed 
 away, while the kingdom of Christ has but enlarged its 
 borders, and will continue so to do until all the kingdoms 
 of the earth shall acknowledge His universal sway. 
 Empires, once the glory of the world, have crumbled 
 into dust, but the religion of the Cross shows no symptoms 
 of decline. Under the banner of the Grospel will yet be 
 
104 THE TRUTH OF THE EIBLE. 
 
 signalised the further triumphs of the Church of G-od. 
 ' Heaven and earth shall pass away, but my words shall not 
 pass away,' is the assurance of the Church's Divine Head. 
 And though philosophers object, or critics cavil, or sceptics 
 scorn, the Christian calmly abides the issue with confidence, 
 strong as Faith and patient as Time. Like the bird which 
 soars aloft and rejoices to contend with wild, adverse winds, 
 or balances itself with outstretched wings on the bosom 
 of the illimitable sky, even so Faith meets with unruffled 
 calm all the difficulties which sceptics of every age have 
 brought against the truth ; while on the incomprehensible 
 nature of Him ' in whom we live and move and have our 
 being,' it reposes as on a fathomless deep or a boundless 
 heaven ; awed by that vastness which is without a limit, 
 and resting secure on that centre which is without a bound. 
 And hence the soul, thus filled with faith, and touched, 
 like the compass-needle with the loadstone of love Divine — 
 trembling with fear, yet ever looking up by fixed belie- 
 ving — pursues its course skywards and homewards until 
 safely landed in the bosom of its Grod. 
 
ANTHEOPOLOGY. 105 
 
 ANTHROPOLOGY. 
 
 CHAPTER IV. 
 
 The existence of the Antliropological Society at the pre- 
 sent time is unquestionably ' a great fact.' It shows the 
 interest taken by the learned concerning everything 
 relating to that compound being, Man. Whether it be 
 his origin, constitution, or antiquity; whether he has 
 sprung from one pair or many ; whether his ancestry is 
 to be traced to fish, flesh, or fowl, or to the ' one primordial 
 form,' the embryo of all vegetable and animal life alike ; 
 how he first obtained the art of speech ; whether he has 
 been a denizen of the earth 6,000 or 6,000,000 years ; 
 these and other cognate matters seem to be the chief 
 points of discussion which are being ventilated with 
 surprising confidence in the present day. It is proper to 
 term it ' surprising,' because the tendency of intellectual 
 activity in this age of progress is to reject or to ignore 
 the only record which can speak authoritatively on such a 
 subject. 
 
 Moreover, the differences between these philosophers is 
 very striking ; for while one is denying the unity of the 
 human race, and demanding a dozen centres to start from, 
 another asserts the unity of every living thing from mites 
 to mammoths. All the old faiths in man's creation, duty 
 and destiny with Grod's special works in calling forth 
 distinct orders ' each after their own kind,' are repudiated 
 by those who substitute the fancies of their imagination 
 for the statements of the Divine word. Accordingly we 
 are asked to believe that worms, fish, oysters, tadpoles, 
 barnacles, bears, whales, and mankind, with all their col- 
 laterals — creatures that live outside their bones, and those 
 that sit within them — are all derived from one original 
 microscopic egg, and are only branches of the same stock. 
 
106 THE TEUTH OF THE BIBLE. 
 
 the family likeness appearing more prominent between 
 men and apes. 
 
 Man being by nature averse to believe in Grod, or to 
 take Him at His word, is of necessity unable to comprehend 
 the priceless treasure which he has in that Book of Books ; 
 which by the mysteries it contains alike exercises the 
 wise and nurses the simple-minded ; and which may be 
 likened to a majestic river, in some places shallow, in 
 others deep ; wherein, to use the fine metaphor of Grregory 
 ' the Grreat,' the lamb may find a footing and the elephant 
 float at large. 
 
 Hence we find an extraordinary amount of disagreement 
 amongst those who ignore the authority of the only Book 
 which can throw light upon the subject. We learn from 
 Scripture, that about 6,000 years have passed since the 
 creation of Adam ; the human race is expressly declared 
 to have sprung from a single pair, whom the Creator 
 formed from the dust of the earth, in His own image and 
 after His own likeness ; endowing him at the same time 
 with the gift of speech, by which he was enabled at once 
 to name every beast of the field and every fowl of the 
 air, as it is said, ' Whatsoever Adam called every living- 
 creature, that was the name thereof.' The inhabitants of 
 the antediluvian world are represented as having been 
 entirely destroyed in the time of jN'oah with the exception 
 of eight souls ; and language is declared to have been 
 uniform until the dispersion of the post-diluvians after 
 their vain attempt to build the Tower of Babel. 
 
 Such is the simple statement of Scripture respecting 
 the human race, but which so many in the present day 
 are seeking to overthrow. Be it ours to consider as im- 
 partially as we can what the learned world are now 
 teaching, respecting all that may be included under the 
 general term of Anthropology. And the first branch of 
 our subject relates to what may be called ' The Constitution 
 of Man.' 
 
 Man's constitution, so different from that of the brute 
 creation, is of such a nature that he can live under the 
 scorching sun of Africa, as well as in the frost-bound 
 regions of Spitzbergen. Cold and heat, drought and 
 moisture, and every atmospheric variety are alike to him. 
 The strength and flexibility of his frame is such that he 
 
ANTHEOPOLOGY. 107 
 
 thrives everywhere, and climate has less influence in the 
 production of varieties in his species than in any other. 
 The tendency to variation from diversity of abode is 
 much more conspicuous in the inferior animal creation. 
 This is a characteristic mark of specific distinction too 
 remarkable to be passed over in considering the constitu- 
 tion of man. 
 
 The Greenlanders and Esquimaux are found living as 
 high as 80° North latitude, and prosecuting their usual 
 employments of the chase in a temperature where mercury 
 freezes into a solid mass at 39° below zero, and where 
 even brandy congeals to ice in apartments containing 
 fires ; while the negro feels perfectly at ease in a climate 
 where the thermometer in the shade ranges from 90° to 
 100°. Humboldt saw it at 115° in the immense Llanos 
 near the river Oroonoco, while Buffon mentions an instance 
 of its having once within his knowledge reached the still 
 greater height of 117-|°. 
 
 Thus we know that man can sustain all the degrees of 
 heat and cold felt in this planet. Nor is his capacity less 
 for supporting the varieties of atmospheric pressure. We 
 reckon that at the level of the sea, the average pressure 
 of the atmosphere is 32,325 lbs. upon the whole surface 
 of the body, calculated by the barometer at 30 inches. 
 On ascending to a height of 12,000 feet, the barometer 
 stands at 20^ inches, and the pressure is reduced to 
 21,750 lbs. The highest inhabited spot on the surface of 
 the globe is the hamlet of Antisana, 13,500 feet above the 
 level of the sea. Condamine and Bougier lived for three 
 weeks, with their attendants, at a place over 15,000 feet 
 above the sea level, when the barometer stood at 15 inches, 
 and the pressure was only 16,920 lbs. 
 
 This capacity of subsisting and increasing in every 
 latitude, so peculiar to the natural history of man, seems 
 partly attributable to his physical constitution, and partly 
 to his mental powers, and presents a striking contrast 
 to the habits and customs of the lower animals. As 
 Dr. Moore, in his work The First Man and His Place in 
 Creation, observes : — 
 
 "Wherever there is life man lives. While other living heings are, 
 by the necessities of their constitution, Hmited in their range, man 
 ranges everywhere. Of the 200 species of monkeys, for instance — and 
 
108 THE TRUTH OF THE BIELE. 
 
 we quote them as nearest to man in bodily structure — scarcely any live 
 naturally beyond the tropics. Moreover, the different species of 
 monkey never mingle, but man multiplies in all climes ; and there is 
 no variety of the human race so far constitutionally at variance as to 
 be debarred, as far asvt^e know, from fruitfully commingling with any 
 other so as to produce a new variety. 
 
 It is possible that the knowledge of this fact may have 
 suggested the idea of what man really is in his moral 
 natm^e as propounded by some of our modern savans. 
 Passing by Plato's definition of man, ' a biped without 
 feathers,' which was so ridiculed by Diogenes, when, 
 plucking the feathers from a cock, he termed it, ' Plato's 
 man,' which again has been defined by Carlyle in his 
 Sartor Resartus by the questions : ' To the eye of vulgar 
 logic what is man ? An omnivorous biped that wears 
 clothes. To the eye of pure reason what is he ? A soul, 
 a spirit, a Divine apparition.' — We turn to the theory 
 advanced by Professor Oken of Zurich on this subject, 
 which in his Philosophy he thus explains : — 
 
 The highest mathematical idea, or the fundamental principle of all 
 mathematics, is the zero = 0. Zero is in itself nothing. Mathematics 
 is based upon nothing, and consequently arises out of nothing. The 
 Eternal is the nothing of nature. There is no other science than that 
 which treats of nothing. T7iere exists nothing hut nothing \'^ nothing 
 but the Eternal. Man is God wholly manifested. God has become 
 man. Zero has become + . For God to become real. He must appear 
 under the form of the sphere. God is a rotating globe. The world 
 is God rotating. Everything that is, is material. Now, however, 
 there is nothing that is not ; consequently there is everywhere nothing 
 immaterial. Fire is the totality of ether; is God manifest in his 
 totality ? God only is monocentral. The world is the bicentral God ; 
 God the monocentral world, which is the same with the monas and 
 dyas. Self-consciousness is a living ellipse. 
 
 Although Oken himself tells us that the work from 
 which the above is taken was written ' in a kind of in- 
 spiration,' it almost seems to require another inspiration 
 to understand his meaning. We are inclined to think 
 that it resembles very closely the pantheistic philosophy 
 of Schelling and Hegel. As the former asserted the 
 
 * Oken's idea of ' nothing existing but nothing ' appears to be 
 derived from a theory of the Buddhists, who teach, ^ Man's mind is 
 divine, but most divine when nearest nothing.' — Hardy's Eastern 
 Monochism. It has also been summed up in Horace Smith's witty 
 line — 
 
 Where nought is everything, and eveiything is nought ! 
 
ANTHEOPOLOGY. 109 
 
 identity of God and nature, the latter regarded God as 
 the absolute idea, ever developing itself in the world, and 
 manifesting itself in the human mind. This was a re- 
 vival of the notion which identified the creature with the 
 Creator. According to this theory God is natm-e, and 
 nature is God : God is the universe, and the universe is 
 God. It appears to be identical with the doctrine of 
 the Soofees, an order of Mahomedan Dervishes, whose 
 Pantheism is shown in the exclamation of Mevlana Zela- 
 leddeen to his spiritual master, ' my master ! you have 
 completed my doctrine by teaching me that you are God, 
 and that cdl things are GocV Or as they express their 
 doctrine generally, ' I am the truth ! There is no other 
 God than me ! ' — The Dervishes ; or. Oriental Spiritual- 
 ism, by John Brown, p. 9. 
 
 The Hindoo idea of God and man is not dissimilar to 
 this, as a Fakeer once addressed a Christian Missionary at 
 Benares in the following way : — 
 
 ' I worship God the eternal, the infinite, the Omniscient, Omnipo- 
 tent, Omnipresent, the holy, just and righteous, the Creator of heaven 
 and earth, the Supreme Ruler of all things : He it is I worship.' 
 Eejoicing at such a sublime definition of Deity, the missionary asked, 
 *And who is that adorable Being whom you worship ?' To which 
 the Fakeer, pointing to himself, replied, ' I am He : He that speaks in 
 me ; / am that Being ; I am part of Him ; I am He.' — Recollections of 
 an Indian Missionary^ by the Rev. C. B. Leiipolt^ p. 25. 
 
 If we compare the above idea respecting God and man 
 with the theory of a noted American, we see the harmony 
 between the philosophy of the East and West. Emerson 
 says : — 
 
 The Christian teacher saw that God incarnates Himself in man, and 
 evermore goes forth anew to take possession of the world. He said 
 in this Jubilee of sublime emotion, ' I am Divine ; through me God 
 acts ; through me, speaks. Would you see God, see me ; or see thee, 
 when thou also thinkest, as I now think.' — Emerson's Essays, p. 511. 
 
 Or hear the . misanthropic views which a prominent 
 sceptic of the past age takes respecting the constitution of 
 man : — 
 
 In man, said Voltaire, there is more wretchedness than in all other 
 animals put together. He loves life, and yet he knows that he must 
 die. If he enjoys a transient good, he suffers various evils, and is at 
 last devoured by worms. This knowledge is his fatal prerogative : 
 
110 THE TEUTH OE THE BIBLE. 
 
 other animals have it not. He spends the transient moments of his 
 existence in diffusing the miseries which he suffers ; in cutting the 
 throats of his fellow-creatures for pay ; in cheating and being cheated ; 
 in robbing and being robbed ; in serving that he may command, and 
 in repenting of all he does. The bulk of mankind are nothing more 
 than a crowd of wretches equally criminal and unfortunate ; and the 
 globe contains carcases rather than men. I tremble at the review of 
 this dreadful picture, to find that it contains a complaint against 
 Providence itself, and / wish I had never been horn. 
 
 Painful and horrible as this view is of man alienated 
 from Grod, what a contrast does it not present to the calm 
 expression of the saints when dying concerning the hope 
 that is in him : — 
 
 I shall shortly, exclaimed Ilallyburton on his death-bed, get a very 
 different sight of God from what I have ever had, and shall be meet 
 to praise Ilim for ever and ever. What a wonder that I enjoy such 
 composure under all my bodily pains, and in the view of death itself! 
 "What a mercy that having the use of my reason, I can declare His 
 goodness to my soul ! I bless His name ; I have found Him, and die 
 rejoicing in Him. Blessed he God that ever I was horn. — Ma7i, by the 
 Eev. H. Green, p. 207. 
 
 What a contrast do these two utterances present to one 
 another I The Scriptures tell us something concerning 
 Grod and man which no natural science and no human 
 investigation can ever reach. They declare, what science 
 never could discover, the cause of death, and the only way 
 by which its penalty may be avoided. They afford comfort 
 and instruction to the humble-minded theologian such as 
 John Wesley, when he exclaimed : — 
 
 I am the creature of a da}^ passing through life as an arrow through 
 the air. I am a spirit come from God and returning to God, just 
 hovering over the great gulf, till a few moments hence I am no 
 more seen ! I want to know one thing — the way to heaven, and how 
 to land safe on that happy shore. 
 
 And they present a striking contrast to the boasting 
 philosophy of the present age, as we find one of its pro- 
 minent leaders in the person of Professor Huxley declaring 
 that— 
 
 The qnestioti of questions for mankind, the problem which under- 
 lies all others, and is more deeply interesting than any other, is the 
 ascertainment of the place which man occupies in nature, and of his 
 relation to the universe of things. Whence our race has come ; what 
 are the limits of our power over nature, and of nature's power over us ; 
 to what goal we are tending : are the problems which present them- 
 selves anew, and with undiminished interest^ to every man born in the 
 world. 
 
ANTIQUITY OF I^IAN. Ill 
 
 ANTIQUITY OF MAK 
 
 CHAPTER V. 
 
 It lias been remarked in the previous chapter that Scrip- 
 ture^ represents man as having existed 6,000 years, and 
 the human race as having sprung from the family of 
 Noah after the Flood, which took place 4,300 years ago. 
 In consequence, the only ;proo/ of man's existence on earth 
 must be looked for as subsequent to that event; and 
 this is to be found in the great Pyramid of Grhezeh, the 
 date of which has been fixed by astronomical science to 
 the year B.C. 2170, and accords with the statement of 
 Champollion le Jeune^ who wrote in allusion to those who 
 had perverted the evidence which Egypt affords respect- 
 ing the antiquity of man : — 
 
 They will find in this work an ahsohite reply to their calumnies, 
 since I have demonstrated that no Egyptian monument is really 
 older than the year B.C. 2200. 
 
 I think Mariette's discoveries in Egypt of some tombs 
 and statues belonging to the first three of Manetho's 
 Dynasties may be placed fully a century earlier than 
 Champollion (who wrote before these discoveries were 
 made) is disposed to allow, but with these exceptions, 
 which as regards any prolonged antiquity of man on earth 
 are not worth considering, I would repeat what I have 
 said above, and am glad to have my opinion confirmed by 
 the ablest of our living Egyptologers, that the Grreat 
 Pyramid is the first and most important jproof of man's 
 
 ^ By the term ' Scripture ' chronolog-y, I mean that of the Hebrew, 
 and not the LXX., which would give man an antiquity of about 
 1,500 years more. The question between the two is much too lon<2: 
 and too complicated to be considered here, but I will content myself 
 with saying- that I think, after a prolonged investigation of both, 
 the Hebrew is the most correct. 
 
112 THE TRUTH OF THE BIBLE, 
 
 existence on earth ; and so far agrees with what Scripture 
 teaches concerning the time of the Flood, and the scat- 
 tering of mankind and the foundation of the primitive 
 kingdoms of the earth. 
 
 Irrespective, however, of Scripture, the arguments in 
 favour of the comparative recency of the human race may 
 be summed up as follows : — 
 
 1. The actual number of the present population of the 
 world would, according to the calculated rate of increase 
 from the three sons of Noah on their exit from the ark be 
 reached in about 4,400 years. 
 
 2. The comparatively modern date of art, sciences, and 
 inventions. 
 
 3. The low date of all authentic history, whether Egyp- 
 tian, Babylonian, Assyrian, Indian, or Chinese, none of 
 which can be traced earlier than B.C. 2300. 
 
 4. The moral reasoning which forbids the supposition 
 of so vast a period of gloom and barbarism as the opposite 
 theory demands. 
 
 But it may be asked. What does the ' opposite theory ' 
 mean ? If we refer to what the objectors say in contra- 
 diction to the Divine record, we shall be startled by the 
 enormous diversity of opinion respecting the antiquity of 
 man amongst those who have indulged their imagination 
 at the expense of their reason in speculating upon this 
 subject. One of the earliest of these modern objectors 
 was the late Professor Eask, of Denmark, who lived 
 during the last century, and who contents himself with 
 declaring : — 
 
 That Adam, who in his twenty-eighth year had his third son Seth, 
 and died in his seventy-eighth year, was i\\Qjirst man created by God, 
 is a proposition which must fall to the gromid both upon historical 
 and philosophical investigations. Just because we know all about him 
 and his children, he cannot have been the first ; for many generations 
 must have passed away, and the name of the first man — if he had a 
 name — been buried in oblivion, long before our species could have 
 arrived so far in experience of the phenomena of nature and the con- 
 templation of man, as to have a language containing words to denote 
 the parts of time, their curiosity sufficiently excited to observe its flight, 
 and the desire of transmitting to posterity the observations they 
 had made. What length of time, then, must have elapsed between 
 the first man and Adam, of the year of whose birth and death, of 
 whose wife and children, we have accounts? Then we have other 
 nations whose traditions go as far, or even farther back in time, 
 
ANTIQUITY OF MAN. 113 
 
 without aii}^ mention of Adam, and which, historically speaking, 
 have equal claims to authenticity and credit with the Hebrew.— 
 Rask's Tractate on the Longevity to be ascribed to the Patriarchs, 
 &c., p. 37. ' 
 
 Professor Eask's mode of computing the age of Adam 
 is certainly ingenious. He supposes that the earliest 
 mode of reckoning time was by months instead of solar 
 revolutions or years ; afterwards two months were used, 
 and lastly four months ; by which means the longevity 
 ascribed to the Patriarchs is scientifically accounted for. 
 Thus the age of the ante-diluvians should be divided by 
 twelve ; that of the post-diluvians by six to Serug ; and 
 those of Nahor and his successors by three, until in due 
 course of time a year came to mean twelve months ! 
 Moreover Eask has been followed in his chronological 
 theory by M. Lesueur, who computes the birth of ' Adam 
 Patriarch of the Hebrews' 2,618 years after iSlenes (the 
 Mizraim of Scripture) the grandson of Noah ! — Chronologie 
 des Tois d'^gypte, p. 316. 
 
 By a different train of reasoning the late Baron Bunsen 
 argued that Egypt was a formed kingdom as early as B.C. 
 10,000; and that ' man existed on earth about 20,000 
 B.C., and that there is no valid reason for assuming a 
 more remote beginning of our race.' — Egypt's Place in 
 Universal History, iii. xxviii. Lesley, Secretary of the 
 American Philosophical Society, who adopts the same line 
 of argument, which we shall presently consider, affirms 
 on the other hand that ' our race has been upon the earth 
 for hundreds of thousands of years.'— Man's Origin and 
 Destiny sketched from the Platform of the Sciences, p. 66. 
 Mr. Jukes, a distinguished English geologist, places the 
 age of man at 100,000 years. Professor Fiihlroth of 
 G-ermany affirms in his work Der fossile Mensch cms clem 
 Neanderthal that ' it reaches back to a period of from 
 200,000 to 300,000 years.' While Dr. Hunt, the President 
 of the Anthropological Society, not content with the 
 comparatively modest chronology of the Brahmins, which 
 allows the human race an antiquity of 4,300,000 years 
 according to Sir William Jones, contends that man has 
 really existed on earth for the prolonged period of 
 9,000,000 years ! And Professor Huxley, though cautiou-ly 
 avoiding to commit himself by naming a definite number 
 
114 THE TRUTH OF THE BIBLE. 
 
 of years, having affirmed in liis lecture On the Fossil Re- 
 mains of Man that the human race was existing ' when a 
 tropical fauna and flora flourished in our northern clime,' 
 i.e. during the carboniferous era, we may fairly credit his 
 theory concerning the antiquity of man with 90,000,000 
 of years if it so please him, a speculation which is not a 
 whit more improbable than that of his brother anthropo- 
 logist who is content with the more modest computation 
 of 9,000,000. 
 
 There is, however, great looseness in the mode of esti- 
 mating the antiquity of man, which is not creditable to 
 these scientific speculators. Thus Mr. Wallace, in reply- 
 ing to an objection raised in the Anthropological Society 
 concerning the crania of ancient races being the same as 
 those of the modern, quietly says : — 
 
 Perhaps a million, or eveti ten millions of years were necessary to 
 hridge over the difference between the crania of the lower animals and 
 man ! 
 
 And so Professor Huxley, in his speech to the Prehistoric 
 Congress at the Norwich Meeting of the British Associa- 
 tion, asked if the distribution of the different types of 
 skulls, which he divided into four, viz. the Australoid, 
 the Negroid, the Mongoloid, and the Xanthrocoid, did 
 not — 
 
 Point to a vastly remote time, when these distant localities, be- 
 tween which there now rolls a vast ocean, were parts of one 
 tropical continent ? And if so, does it not throw back the ap- 
 pearance of man upon the globe to an era immeasurahly more remote 
 than has ever yet been assigned to it by the boldest speculators ? 
 
 As it is scarcely necessary to spend our time in consider- 
 ing these admitted speculations respecting the antiquity 
 of man, we turn to consider the only hypothesis which 
 attempts to offer us anything like the nature of a reason, 
 or, if we may so say without offence, is worthy of any 
 examination whatever. Bunsen's theory that 'man existed 
 about 20,000 B.C.,' while denying ' any valid reason ' for a 
 higher antiquity, was grounded upon certain diggings in 
 the alluvial deposits of the Nile promoted by the late Mr. 
 Horner,^ in which pottery was discovered at a certain 
 
 ^ Sir Charles Lyell, in his Geological Evidences of the Antiquity of 
 Man, admits that ' the experiments instituted by Mr. Horner in the 
 
ANTIQUITY OF MAN. 115 
 
 depth. Estimating the mud-deposits at the rate of three 
 and a half inches in a century, and calculating that it must 
 have taken so many years for the pottery to reach the depth 
 at which it was found, Bunsen pronounced accordingly. 
 Now in reply to this we may observe that the basis of this 
 calculation was anything but sure ground, for the French 
 savans who accompanied Buonaparte's army to Egypt 
 estimated, on evidence equally good, that the rate of 
 deposit was moi^e than Jive inches in a century in place of 
 three and a half. This alone would have been sufficient 
 to have thrown doubt on Bunsen's conclusions ; but a far 
 more conclasive proof of its weakness soon came to light, 
 by the unexpected discovery, in the deepest boring at the 
 foot of the statue of Rameses II., of the Grrecian honey- 
 suckle stamped upon some of these supposed pre- Adamite 
 fragments, which showed that the said pottery belonged 
 to the age of Alexander the Great at the earliest, and 
 possibly more recent still. And if any further proof were 
 needed, it is to be found in the fact that the late Sir 
 Robert Stephenson, when engineering in the neighbour- 
 hood of Damietta, discovered in the alluvial deposits of 
 the Nile, at a greater depth than was ever reached by Mr. 
 Horner's diggings, a brick bearing upon it the stamp of 
 Mahomed Ali! London Quarterly Revietu, No. li. p. 240. 
 
 In the year 1831 some workmen found, ten feet below 
 the bed of the river Dove, in Derbyshire, a mass of 
 ferruginous iron conglomerate. Now had there been, 
 discovered in that mass any portion of human remains, the 
 geologist might naturally have adduced it as proof of man's 
 existence many thousands of years prior to man's creation 
 according to the chronology of Scripture ; but some coins 
 of Edward I. which were subsequently found embedded in 
 the mass showed that it could not be older than about six 
 centuries ago. 
 
 Similarly when the signs of the zodiac were first dis- 
 covered on the ceiling of the temple at Dendara in Upper 
 
 hope of obtaining an accurate chronometric scale for testing the age of 
 a given thickness of Nile sediment, are not considered by experienced 
 Egyptologists to have been satisfactory.' The Anthroj)olo(jical Re- 
 vieiD pronounces JNIr. Horner's evidence ' preposterous,' and laments 
 that Sir Charles Lyell 'should have thought it worth while to 
 notice such absu7'dities.' 
 
 I 2 
 
116 THE TKUTH OF THE BIBLE. 
 
 Egypt, M. Diipuy and others contended that its construc- 
 tion must be referred to the epoch of the solsticial period, 
 i.e. about 13,000 B.C., which would appear to agree with 
 Bunsen's hasty conclusion respecting the age of the Nile 
 mud, until the hypothesis was completely overthrown by 
 Champollion's discovery in the midst of the astronomical 
 ceiling of the names of Augustus, Tiberius, Claudius, 
 Kero, and Domitian, with proofs that under the two last- 
 named emperors the chief part of the sculptures at 
 Dendara were made. 
 
 It may be safely affirmed that no argument concerning 
 the age of man can be drawn from finding manufactm*es 
 at any depth below the surface of the soil, on account of 
 the impossibility of estimating the rate of sinkage ; as a 
 writer in the AthencGum, No. 1,509, under the signature 
 of ' An Old Indigo Planter,' gives his personal experience 
 of this in the following words : — 
 
 Having lived many years on the banks of the Ganges. I have seen 
 the stream encroach on a village, undermining the bank where it stood, 
 and deposit, as a natural result, bricks, pottery, &c., in the bottom 
 • of the stream. On one occasion I am certain that the d*^pth of the 
 stream vt^here the bank was breaking was above forty f vet '. yet m 
 ihree years the current of the river drifted so much, that a fresh 
 deposit of soil took place over the debris of the village, and the earth 
 was raised to a level with the old bank. Now had our traveller then 
 obtained a bit of pottery from where it had lainybr only three years, 
 could he reasonably draw the inference that it had been made 13,000 
 years before ? 
 
 When, moreover, it is estimated that the Granges carries 
 700,000 cubic feet of the clayey mud ever}^ hour into the 
 Bay of Bengal, and some of the great Chinese rivers 
 upwards of three times as much in the same amount of 
 time,' it is surely most unscientific of Bunsen and others 
 to estimate the antiquity of man from manufactured 
 articles having been found at certain depths in the 
 alluvial deposits of great rivers formed by such means. 
 
 Further, we must suppose that the speculations, such 
 as those of Professor Eask, respecting a pre-Adamic race, 
 ma}^ have been plagiarised from the Mohammedans, as 
 they in their turn took the idea from the Egyptians. 
 The Sheik Muhee ed Been eVArahee relates that once 
 when he was absorbed in mental reflections near the holy 
 
 ^ Page's Advanced Text-Book of Geology, p. 31. 
 
ANTIQUITY OF MAN. 117 
 
 Caaba, he was accosted by a supernatural being, who 
 assured him in reply to the question, of what kind of 
 being he was? that he belonged to the tribe of Man. 
 ' I next asked him how long it was since he left the 
 world ? He replied, " It is now more than 40,000 years." 
 Surprised, I added, " You say it is so long, whilst it is 
 only 6,000 years since Adam's time, and yet you state 
 that you are of mankind." He answered, " The Adam 
 you speak of was the father of the human race, and 
 though since his time only 6,000 years have elapsed, 
 thirty other worlds preceded Mm." ' ^ 
 
 The Egyptian theory of the same nature is stated by 
 Diodorus in the following passage ; — 
 
 With regard to the first production of men, two opinions have been 
 proposed by the most distinguished inquirers into nature and history. 
 One party, assuming the wui'lcl to he icithout heyinning and to be in- 
 capable of destruction, maintain that the human race has existed from 
 eternity, having never had a commencement of child-bearing. The 
 other party, supposing the world to have had a beginuiug and to 
 be destructible, affirm that mankind, like the other parts of the 
 universe, had a first production^ in fixed periods of time. — Diod. Sic. 
 Hiat. Libr, i. vii. 
 
 The chief point, however, on which some rely for 
 proving the gi'eat antiquity of the human race is the 
 discovery of certain flint implements, such as those found 
 at Hoxne near Diss in Suffolk, at the beginning of the 
 present century, and later in the caves of G-ower in 
 Grlamorganshire, in a cavern near Wells in Somersetshire, 
 and at various other places in England, as well as in some 
 ancient alluvium at Abbeville in Picardy, where a large 
 collection of similar flint weapons were found by M. 
 Boucher de Perthes about a.d. 1840. As these flints are 
 generally intermingled with the bones of extinct animals, 
 it is contended that they afford proof of man on earth 
 ages before the chronology of Scripture allows. 
 
 It should, however, be remembered that in none of 
 these instances are the flint implements accompanied by 
 relics of the men who are supposed to have manufactured 
 them ; but even should this prove to be the case, they 
 afford but a weak basis on which to rest the startling 
 theory of Professor Eask, that the world was extensively 
 
 ^ Brown's Oriental Spiiitualism, p. 303. 
 
118 THE TKUTH OF THE BIBLE. 
 
 peopled before Adam. For the opinion of those most 
 competent to judge is decidedly adverse to such a con- 
 clusion. Thus M. Desnoyers, a distinguished geologist 
 as well as archaeologist, observes : — 
 
 The flint hatchets and arrow-heads of many French and English 
 caves ag-ree precisely with those found in the tumuli, and under the 
 dohnens^ (rude altars of unhewn stone) of the primitive inhabitants of 
 Gaul, Britain, and Germany. The human bones in the caves asso- 
 ciated with such fabricated objects must belong, not to antediluvian 
 periods, but to a people in the same stage of civilization as those 
 who constructed the tumuli and altars. 
 
 Sir Charles Lyell agrees with this conclusion, as he 
 says : — 
 
 After weighing the arguments of M. Desnoyers, and the writings of 
 Dr. Buckknd, and visitiug several caves in Germany, I came to the 
 opinion that the human bones mixed with those of extinct animals 
 in different parts of Europe were probably not coeval. . . . Most of the 
 materials, organic and inorganic, now tilling the caverns near Liege in 
 Belgium, have been washed into them through narrow vertical or 
 oblique fissures, the upper extremities of which are subsequently 
 choked with soil and gravel. — Geoloyical Evidence of the Antiquity 
 of Man, pp, m, 70. 
 
 And the same high authority, speaking of the human 
 bone accompanying relics of the mastodon found at 
 Natchez on the Mississippi, makes this candid admis- 
 sion : — 
 
 After visiting the spot in 1846, I described the geological position 
 of the bones, and discussed their probable age with a stronger bias, 
 I must confess, as to the antecedent improbability of the contem- 
 poraneous entombment of man and the mastodons, than any geologist 
 would now be justified in entertaining. — Ihid. p. 200. 
 
 I have thought it allowable to term the flint relics 
 found in these caverns ' implements,' ^ but it by no means 
 
 ^ ' Dolmens,' sometimes termed cromlechs m this country by mis- 
 take, as the word is derived from crum ' curved,' and lech ' stone,' 
 and is inapplicable to a square stone altar, which a dolmen, derived 
 from datd ' table,' and men ' stone,' almost invariably is. 
 
 ^ It is curious to note the different theories afloat amongst our 
 modern savans respecting the age of these ' flint-implement ' manu- 
 facturers. Some consider that they had only a slight vocabulary, 
 and could suggest ideas to each other by sounds almost articulate. 
 Others think they were so low in intellect that it is doubtful whether 
 they had any language at all. Sir Charles L^^ell computes that 
 150,000 years passed without any improvement in the ^ make ' of their 
 
ANTIQUITY OF I^IAN. 119 
 
 follows that they were tools made by some imaginary race 
 of pre-Adamite men. It is a gratuitous assumption to 
 designate them ' tools,' to which title they may have no 
 more claim than a spider's web has to the same. A flint 
 implement, which we may call a ' hatchet ' or a ' knife,' 
 does not necessarily imply a human fabricator. Could 
 not any brute, with far less constructive intelligence or 
 instinct, or whatever we may term it, than the spider or 
 the bee, and having the hands of an ape, rub or chip a 
 piece of stone to an edge, and form for himself one of 
 these rude implements, if such were necessary for his 
 support or to his defence from attack ? Suppose the bee 
 and the wasp had been pre-Adamite creatures never re- 
 produced, and that a fossil honeycomb, or the fossil 
 impression of one, had been dug up, what would have 
 been our natural inference on the discovery of so beauti- 
 ful a specimen of geometrical science ? Should we not 
 conclude that the human hand, tools of human fabri- 
 cation, and even high intellectual skill, had all been em- 
 ployed in the construction of a fabric of such exquisite 
 workmanship ? 
 
 Admitting, then, that these flint implements were in 
 reality the fabrications of pre-Adamite creatures, the 
 evidence which they supply is far too weak and scanty to 
 justify the conclusion that they were the productions of 
 human beings, for as M. Castelnau, a distinguished French 
 savant, ^has well remarked : ' Much more mental energy 
 would not be required by the gorilla to produce similar 
 instruments.' — Anthropological Society of Paris, Seance 
 November 17, 1859. 
 
 Moreover, the age of the beds in which these flint 
 implements have been found is a matter of dispute 
 amongst geologists at the present time. Mr. Prestwich 
 concludes that ' the evidence seems as much to necessitate 
 the bringing forward of extinct animals towards our own 
 time, as the carrying back of man in geological time.' 
 To the same effect is the language of another eminent 
 geologist. Principal Forbes, who says : — 
 
 weapons, which could scarcely have been the case had they enjoyed 
 the benefit of being able to talk the matter over, or to hear lectures 
 from such Professors as Darwin or Huxley-, respecting the Oriyiii o 
 their own race. 
 
120 THE TRUTH OF THE BIBLE. 
 
 The tendency of the whole investigation is as much to reduce the 
 interval v^hich separates us from that epoch as to draw hack the 
 creation of man into the depth of the ahyss of geological time. It 
 is impossible to assign with the least degree of certainty the number 
 of centuries or thousands of years to allow of the disappearance of 
 any widely spread species. It seems very improbable that such a 
 tomb as the burial cave of Aurignac transcends in antiquity the 
 limits usually assigned to historic records. 
 
 And so a recent writer, after a patient examination of 
 the whole subject, has arrived at the following conclusion, 
 which we commend to the attention of those who are 
 still inclined to doubt the force and value of this line of 
 argument against so great an antiquity of the human 
 race. — 1st. That the flint arrow-heads bear unmistakable 
 indications of having been shaped by man. 2nd. That 
 the mere fact of their being mixed with the bones of 
 extinct quadrupeds is no evidence of contemporaneity, 
 and that the age of the human relics is not proven. 
 3rd. That the age of the mammalian bones with which 
 the flint implements are associated cannot be determined. 
 4th. That a remote prehistoric antiquity for the human 
 race from the discovery of specimens of man's handiwork 
 in the so-called Diluvium is not proven,— BlackwoocV s 
 Magazine, No. 540. 
 
 Other grounds have been adduced for the great an- 
 tiquity of man from a supposed chronological succession 
 of periods, termed by the Danish antiquaries the ages of 
 stoiie, bronze, and ii^on, so called from the materials 
 which in their turn have each served for the fabrication 
 of implements. There was a delightful simplicity about 
 the system which made it speedily popular. Everyone 
 could distinguish between stone, bronze, and iron reKcs, 
 and as this was all the knowledge required to determine 
 the age of any implement found in caves, or tumuli, or 
 dolmens, it was universally adopted. Had Denmark been 
 always inhabited by the same progressive race who now 
 form the bulk of the population of that country, it might 
 have held its ground. Where it fails is, that it takes 
 no account of the undoubted fact that some races are as 
 non-progressive as the Negro or the Eed Indian. It for- 
 gets that the aborigines in the south of France were 
 almost identical in their habits with the Esquimaux of 
 the present day ; and that their tools and implements can 
 
ANTIQUITY OF JklAN. 121 
 
 hardly be distinguished from those now in use in the 
 regions of the North Pole. It forgets that there are 
 other races which rise to a certain stage of civilization, 
 but cannot advance beyond, and when brought into con- 
 tact with higher races, disappear and leave no written 
 record of their existence.^ 
 
 Now we find Sir Charles Lyell, in his Geological Evi- 
 dence of the Antiquity of Man, p. 28, adopting the 
 assumption of M. Morlot,^ that the iron age represents 
 an antiquity of 2,000 years, the bronze between 3,000 
 and 4,000, and the stoiw from 5,000 to 7,000 years; 
 which of course conflicts with Scripture chronology, as 
 unitedly these would represent a period of more than 
 10,000 years. 
 
 We should, however, remember that the three ages 
 of stone, bronze, and iron, do not afford an universal 
 chronology, but at most are applicable to the progress of 
 civilization in the particular region where such relics are 
 found. The stone period may be regarded as the existing 
 one for the Esquimaux and Australians, as the bronze age was 
 for the Mexicans in the time of Columbus. The ' Kitchen- 
 Middens,' or shell-mounds of ancient Denmark, as Admiral 
 
 ^ Thus, for instance, there is reason to believe that when Caesar 
 invaded Britain, two entirely different races Avere settled in our 
 island. The one are spoken of as those who built houses, dressed in 
 black garments, coined money, used chariots, extracted metals from 
 the earth, made bronze tools, grew corn, and perhaps had some know- 
 ledge of letters. The other race are described as a people who went 
 about unclothed, who adopted the custom of painting their bodies, 
 who dwelt in tents, were ignorant of agriculture, used stone hatchets, 
 and in all probability practised cannibalism. For Jerome in the 
 fourth century mentions having seen a British tribe called the Attacotti, 
 who dwelt on the north side of the wall of Hadrian, feeding on 
 human flesh, as he remarks that these savages, ' though they had 
 plenty of swine and cattle in their forests, preferred the flesh of men 
 and women in their horrid feasts.' 
 
 2 Mr. Patison, F.G.S., in his Examination of Sir Charles Lyell's 
 work on the Antiquity of Man, confronts M. Morlot's conclusion that 
 the stone-axe period must be thrown back to 5,000 or 7,000 years, 
 by quoting an instance of an undisturbed barrow, opened near Lu- 
 beck, which contained a sepulture of the stone age in its core, imple- 
 ments of the bronze period on its sides, and a burial of the iron age 
 on its summit. Hence Mr. Patison agrees with Worsae in concluding 
 that a date of about 3,000 years only can be assigned as the commence- 
 ment of the epoch of fixed dwellings and polished stoiie implements. 
 
122 THE TEUTH OF THE BIBLE. 
 
 Fitzroy pointed out some years ago in a letter to tile 
 Tiones, are exactly the same as those of the Fuegians in 
 the present day. Hence the conclusion of the eminent 
 Panish archaeologist Worsae is against allowing any very 
 high antiquity to these non-historic ages : — 
 
 It will be seen, says this most competent witness, that the stone 
 period, though of great antiquity, cannot be more than 3,000 years. 
 And there are fjeological reasons for believing that the bronze period 
 may have prevailed as far back as 500 or 600 years B.C. 
 
 This estimate accords with the recent discoveries by 
 M. Eamsauer, Director at the salt mines of Hallstadt in 
 Austria, of many relics of the ' bronze and iron ages,' an 
 account of which was communicated by M. Fournet to 
 the well-known M. Elie de Beaumont, and by the latter 
 communicated to the Academy of Sciences. In the 
 midst of an Alpine valley in the neighbourhood of 
 Hallstadt, M. Eamsauer discovered and explored no less 
 than 963 tombs of the ages of bronze and iron. The 
 objects found in these tombs were of great interest ; 
 amongst them 182 bronze vessels, the largest of which 
 were ninety centimetres in height. Besides these there 
 were scarfs and belts, not of skin or textile materials, but 
 of thin bronze with ornamental chasings exactly similar 
 to those found in Helvetia and ante-Eoman tombs. 
 M. Eamsauer also discovered in the salt mines the old 
 galleries worked by the ancient race, whose tools of 
 bronze he found, as well as a fibula similar to those in 
 the tombs, from which it is ascertained that these mines 
 must have been worked about 'four centuries before the 
 Christian eraJ' 
 
 Further, we have Scripture proof of the use of stooie 
 implements within the period of historic times ; for did 
 not Zipporah the wife of Moses {^Exodus iv. 25) and 
 Joshua (v. 3) both avail themselves of stone knives in 
 order to perform the rite of circumcision, long after the 
 stone age is supposed to have passed away ? And it is not 
 a little remarkable, in confirmation of our argument, that 
 the very stone knives which were used on the occasion 
 were buried in the tomb of Joshua according to the LXX. 
 version of Joshua xxiv. 30. Supposing for a moment that 
 all the historic records of the Hebrew race had entirely 
 disappeared, and that an antiquarian philosopher of the 
 
ANTIQUITY OF MAN. 123 
 
 nineteenth century bad discovered amid the ruins of 
 ' Timnath-serah, which is in Mount Ephraim on the north 
 side of the hill of Graash,' the tomb of the Patriarch 
 Joshua with its bones and stone implements all around, 
 what would have been the conclusion at which he would 
 have instantly jumped? Judging from the hasty in- 
 ferences of those who ignore Scripture authority on all 
 matters when it seems to conflict with what they deem 
 science, it is not difficult to decide. 
 
 Sir Grardener Wilkinson, in his Manners and Customs 
 of the Ancient Egyptians, iii. 262, gives an account of 
 flint knives found in their tombs, the use of which was 
 retained for certain religious purposes long after bronze 
 and iron had been familiar to them ; as Herodotus (ii. 86) 
 mentions that the Egyptians were wont to make an in- 
 cision in the body of a dead person, when brought to be 
 embalmed, ' with an Ethiopic stone.' 
 
 When Sir John Lubbock, in his Prehistoric Times, 
 p. 145, describes a tomb at Kertch, in the Crimea, in 
 which were found ornaments of gold, silver, and electrum, 
 with carved ivory, and vases in the most elegant style of 
 Grreek workmanship, showing that its date was probably 
 as late as the time of Alexander the Grreat, together with 
 a large heap of sharp flints, we see at once how strongly 
 it tells against the theory of a stone age proving any very 
 high antiquity for the race of man. Nevertheless the same 
 authority, in his description of the three mounds at Upsala, 
 in one of which were discovered the bones of a woman, 
 together with a gold filigree bracelet, some dice, chessmen, 
 &c., according to Marryat's One Year in Sweden, ii. 183, 
 has no hesitation in declaring all these things as ' entirely 
 prehistoric' — P. 107. 
 
 In the same manner, when we find antiquarian specu- 
 lators declaring that the pile-built villages of the Swiss 
 lakes must belong to a period long anterior to the build- 
 ing of the Grreat Pyramid of Ghezeh, supposing that to be 
 the oldest known monument of man on earth, we naturally 
 ask for something like proof, and think, as in the previous 
 instance, we shall have to ask in vain. The Swiss lake-dwell- 
 ings may possibly be as old as the Pharaohs, though we 
 have no reason to think them older than that Thracian tribe 
 mentioned by Herodotus (v. 6), who had their habitations 
 
124 THE TRUTH OF THE BIBLE. 
 
 in the middle of the Lake of Paeonia, now Eoumelia, in the 
 sixth century B.C. But mere speculations or conjectures, 
 such as certain geologists offer, that if a certain peat for- 
 mation required 7,000 years for its completion, then the 
 human remains discovered in it must have been more 
 ancient than the Bible chronology allows, have very little 
 weight in the investigation of such matters, for Sir Charles 
 Lyell candidly admits, that ' the depth of overlying peat 
 affords no safe criterion for calculating the age of remains 
 underneath.' — Antiquity of Man, p. 32. And nothing 
 like proof has yet been offered in support of the hypothesis 
 that the first lake-man drove his first rudely-pointed fir- 
 stem in the Swiss waters 1,500 or even 1,000 years before 
 the Christian era. 
 
 When Mr. Alfred Taylor read a paper at the Geological 
 Society four years ago on Valley Gravels, in which he 
 maintained that the drift of the Somme Valley was of 
 marine origin, and that the flint imple')nents introduced 
 there by floods, were of recent date, Mr. Prestwich, 
 although he combated both these conclusions, admitted 
 that the gravels had been deposited by an action far 
 more powerful than any known instance in the present 
 day, and, therefore, in far less time than could now be 
 deduced from existing operations ; while Dr. Dawson of 
 Montreal, accustomed to the grand scale of transatlantic 
 physical phenomena, was unable to see anything in the 
 gravels of the Somme Valley requiring longer time than 
 the received chronology of the Bible. This is a wise 
 conclusion, and induces a hope that the hypothesis of 
 enormously long periods since man coexisted with ex- 
 tinct animals, which has so bewildered the brains of 
 many, will be considered by all sober-minded geologists 
 as unnecessary, and will ere long be entirely given up. 
 
 From a review of what has been considered, the chief 
 evidence respecting the age of man on earth may be thus 
 summarily arranged under the heads of Scripture, Geology, 
 Archaeology, and History. 
 
 A correct computation of the Hebrew Scriptures shows 
 Adam to have been created about 6,000 years from the 
 present time. The LXX. version allows an extension to 
 that number of about 1,500 ; but, as I have already said, 
 after a prolonged investigation of the subject, I am con- 
 
ANTIQUITY OF MAN. 125 
 
 vinced that the arguments in favour of the Hebrew out- 
 weigh those in supjDort of the other. 
 
 Geology affords no positive proof whatever, whether in 
 respect to the so-called ages of stone, bronze, and iron, or 
 the lake-villages of Switzerland, or the flint implements, 
 of the exact age of man on earth. 
 
 History, as I have before pointed out, offers no au- 
 thentic proof of anything earlier than 2400 years B.C. 
 
 Arckceology. — The oldest existing monument^ of any 
 nation on the face of the earth is the Grreat Pyramid of 
 Ghezeh, the date of whose erection appears now to have 
 been settled by astronomical science at B.C. 2170. For Sir 
 John Herschel having at the request of Colonel Howard 
 Yyse made a calculation respecting the probable date of 
 its erection dependent upon its orientation, determined 
 the period to fall within the limits of B.C. 2171-2123. 
 
 And Professor Piazzi Smyth, by further observations, has 
 confirmed this date still more accurately, proving tliat in 
 the year 2170 B.C. 'the Pleiades were then, in that year 
 alone, of all years for more than 10,000 jpast and to 
 come, in such a position as to be seen from the gallery of 
 the Grreat Pyramid crossing the meridian above the pole 
 and near the equator.' For a full account of this interest- 
 ing problem the reader is referred to Professor Smyth's 
 two works on the subject, viz. : Life and Worh at the 
 Great Pyramid, in three vols., and On the Antiquity of 
 Intellectual Man, from a Practical and Astroiioinical 
 Point of View. The conclusion to which the above- 
 named astronomers have come respecting the date of the 
 Grreat Pyramid accords with the declarations of Cham- 
 pollion, that 'no Egyptian monument is really older 
 than the year 2200 B.C. ;' and with the expressed opinion 
 
 ^ Althougli the Great Pyramid is termed the oldest existing monu- 
 ment of man on earth, we must not overlook the discoveries of Ma- 
 riette Bey in Egypt — such as the pyramid of Saqqarah, supposed to 
 belong to the fourth king of the first dynasty; or the tomb of King Senta, 
 at Oxford, belonging to the second dyuasty ; or the beautiful statues of 
 the family of Sefra belongiug to the third dynasty, which are neces- 
 sarily older than the Great Pyramid, which was erected under the fourth 
 dynasty ; but the dilference between the first and the fourth dynasties 
 does not extend to above two centuries at the utmost, as is proved by 
 the papyrus of Turin, which gives 355 years as the duration of the 
 first six dynasties. 
 
126 THE TRUTH OF THE BIBLE. 
 
 of the celebrated Cuvier, who addressed the Rev. Walter 
 Mitchel when in England in these words : — 
 
 All my researches have brought me to this conclusion, that the 
 geological changes on the earth do not require a longer period for 
 their accomplishment than 6,000 years. — Journal of the Transactions 
 of tlie Victoria Institute or Philosophical Society of Great Britain^ vol. 
 ii. p. 14. 
 
 With this strongly expressed opinion on the part of an 
 'acknowledged authority,' we draw to a conclusion our 
 chapter concerning the Antiquity of Man. 
 
UNITY OF RACE. 127 
 
 UNITY OF RACE, 
 
 CHAPTER VI. 
 
 The Bible declares in language of unmistakable plainness, 
 that it pleased the Creator to make of one blood all the 
 nations of the earth, and that all mankind are the off- 
 spring of common parents. This is so notoriously the 
 doctrine of Scripture, that it is surprising to think there 
 should be any who could suppose the opposite opinion is 
 taught therein. 
 
 The doctrine of some pre-Adamite race appears to have 
 been put forth originally by Isaac de Peyrere, two centuries 
 ago, and since then various writers have disputed of 
 what these pre- Adamites consisted: some arguing in 
 favour of negroes ; others, that they must be the fallen 
 angels. The philosophy of the present day meets the 
 positive assertion of St. Paul, that ' Of one blood Grod 
 hath made all the dwellers upon the earth,' by declaring 
 that in this saying the Apostle merely — 
 
 Shared the indefinite notion of that and every other age, and ex- 
 pressed his Christian philanthropy in the usual way, quite sufficient 
 for his purpose. — Math's Origin and Destiny sketched from the Platform 
 of the Sciences, by J. P. Lesley, Secretary of the American Philosophical 
 Society, p. 94. 
 
 The same author further declares that — 
 
 There is absolutely no reason for supposing the black man and the 
 white man to be of one species, except an absurd legend ascribed to an 
 ancient Shemitic lawgiver, and preserved among a number of similar 
 legends of surrounding nations. . . . This hotch-potch of old Hebrew 
 legends, made sacred to our hearts by lectures from the pulpit and 
 recitations from the mother's knee — this tissue of absurdity, called 
 the biblical history of the origin of mankind, is absolutely the sole and 
 entire argument for not considering the human race as much distinct 
 in kind and origin as are the lama and alpaca, or the hare and the 
 rabbit, or the American bison and the European cow. — Ibid. p. 117. 
 
 The denial of the unity of the human race was consist- 
 
128 THE TEUTH OF THE BIBLE. 
 
 ently iipheld by the encyclopsedists of the eighteenth 
 century, and was argued with all the power and talents of 
 Voltaire, Eousseau, and their confreres. It has been 
 revived in the present century by Agassiz, Nott, and 
 others : the lack of new proofs or facts on which to ground 
 their theories is supplied by boldness of assertion, as seen 
 in the quotation already adduced, and the unfailing con- 
 fidence wherewith they propagate their views. Thus at a 
 meeting of the Anthropological Society, December 1, 1863, 
 we find Mr. Carter Blake aflBrming that — 
 
 In the present state of science we are perfectly j ustified in assuming 
 that the negro and European were distinct species of 7nen. 
 
 Dr. Hunt, then President of the Anthropological Society, 
 declared that — 
 
 In those anatomical differences in which the two differed, there was 
 pro tanto a greater analogy of the negro with the ape than was shown 
 by the white man. 
 
 In the Transactions of the Ethnological Society for 
 1865, Mr. Crawfurd, Vice-President of the Society, asserts 
 that— 
 
 The earth could not have been peopled throughout from a single 
 point of its surface, and from a single tribe or family, and that all the 
 theories foimded on this assumption are but the wild and incohei-ent 
 dreams of learned and ingenious men giving full rein to their imagina- 
 tion. 
 
 His fellow-associate Mr. Christie, however, does not ac- 
 cept this sweeping condemnation of the belief of Christen- 
 dom, as, in his article on the Gave Dioellers in France, 
 lie distinctly says : — 
 
 I am bound to confess that, so far, nothing in the inve^stigation of 
 the works of uncivilized or primitive man, either of ancient or modern 
 times, appears to necessitate a cliange in the old cherished idea of the 
 unity of the human race. 
 
 Thus it is seen that the direct physical evidence that 
 the whole human race could not have sprung from a single 
 pair, is fast disappearing from the scientific mind. The 
 physiological testimony, it is now admitted, is not adverse 
 or antagonistic to the positive teaching of Scripture on 
 this subject. Hence the sound conclusion of Professor 
 Wagner, who, from his position as teacher of comparative 
 anatomy for many years, had the fullest opportunity as 
 well as ability to investigate the question as to Unity of 
 
UNITY OF EACE. 129 
 
 Race. In a lecture on Anthropology, delivered at the 
 thirty-first meeting of Grerman Naturalists held at Got- 
 tingen, September 1854, the learned Professor says : — 
 
 If you ask me, on my scientific conscience, how I would formulate 
 the final results of my investigations on this subject, I should do so in 
 the following manner: — All races of mankind can be reduced to one 
 original existing, but only to an ideal type, to which the Indo-Euro- 
 pean type approaches nearest. 
 
 With this testimony of an ' acknowledged ' authority in 
 favour of the teaching of Scripture, we may fairly take 
 exception to a statement of Mr. Wallace in his essay on 
 Man in the Malay Archipelago, that — 
 
 Ethnologists adopt the hypothesis that man is not one but many ; 
 that, wherever he originated, it was in several localities and under 
 various forms ; that, in fact, the chief races of man were aboriginally 
 distinct, and were created as they are now found. 
 
 The question then arises, if the dogmatic assertions on 
 the part of those Vv^ho ignore the authority of Scripture 
 are sufficient to overthrow the teaching of Eevelation on 
 this momentous subject? If the ethnologists of the pre- 
 sent day were agreed among themselves, or if they could 
 produce a single master-mind who adopted their 'wild 
 and incoherent ' speculations, we should feel more ready to 
 give them a hearing. But in truth all those whose 
 opinions are worth listening to, and who are accepted as 
 ' acknowledged ' authorities, are opposed to such crude and 
 fanciful conceits. 
 
 Thus the difference in colour which exists amongst the 
 human race, though all ' of one blood,' is accounted for 
 by the distinguished naturalist Buffon on this wise ; — 
 
 Man, though ivhite in Europe, hlack in Africa, yellow in Asia, and 
 red in America, is still the same animal tinged only jcith the colour of 
 the climate. Where the heat is excessive, as in Senegal and Guinea, 
 men are perfectly hlack; where it is less violent, the blackness is not 
 so deep ; where it becomes somewhat temperate, as in Barbary, Mogul, 
 Arabia, &c., men are only brown ; and lastly, where it is altogether 
 temperate, as in Europe and Asia, men are xvhite. — Buftbn's Natural 
 History, translated by Smellie. 
 
 Hence man, different from all other animals, equally 
 thrives under the scorching sun of Africa, and the frost- 
 bound regions of the North Pole ; and being the only 
 one which is by nature unclothed and at the same time 
 able to clothe himself, belongs to all climates and all 
 
130 THE TRUTH OF THE BIBLE. 
 
 seasons. He can adapt his clothing to the locality in 
 which he dwells, so different in that respect from the speech- 
 less ape of the tropics, or the grizzly bear of the North 
 Pole. Had man been born like a sheep, with wool upon 
 his back, he might have been comforted by its warmth in 
 the arctic regions, but it would have been a most unplea- 
 sant adjunct as the race extended towards the equator. 
 
 Moreover, the manifold evidence concerning the dif- 
 ferent colours of the human family being effected by 
 climate, is conclusive in support of Buffon's opinion. 
 That the negro is not of separate origin, marked off by 
 his peculiarities from all neighbouring races, as certain 
 savans assert, is evident from the general fact that there 
 is a greater tendency to darkness of skin as we approach 
 the tropics. Thus, as Dr. Latham, in his Varieties of Man, 
 points out, we have the red-brown Egyptian Fellah 
 blending with the swarthy Copt, and both running into 
 the modified negro, as mixed with the Arabs in Nubia and 
 more strongly marked among the Berbers. The negro of 
 the Middle Nile is thus continuous with the Semitic type 
 in the Arab, but lost again in the Northern Kafifre, only to 
 reappear by degrees in the intensity of his characteristics, 
 in the burning plains of Central Africa. 
 
 Mr. Winwood Eeade, F.E.Gr.S., another ' acknowledged 
 authority,' says on this subject : — 
 
 I have always been anxious to impress upon men of science this 
 fact, that the woolly-headed, black-skinned, fetid, prog-nathous negro 
 is by no means to be regarded as the typical African. The real African 
 is copper-coloured, and superior in every respect to the negro, mentally 
 and physically. I went further than this, and asserted it as my belief 
 that the negro inhabits only maritime districts, or the marshy regions 
 of the interior: that he originally belonged to the copper-coloured 
 race, and that his degeneration of type is due entirely to the influence 
 of climate and food. — Anthropological Revieiv, November 1864, p. 341. 
 
 Dr. Livingstone also, in his Travels in South Africa., 
 distinguishes between the two, observing : — 
 
 As we go westward we observe the light colour predominate over 
 the dark ; and then, again, when we come within the influence of 
 damp from the sea air, we see the shade deepen into the general black- 
 ness of the coast population. 
 
 The testimony and the logic of facts do not prove that 
 the negro is inherently and specifically a creature different 
 
UI^ITY OF EACE. 131 
 
 in derivation and formation from the white man, but that 
 all his constitutional peculiarities are due to causes which 
 may modify any variety of man. The women whom Dr. 
 Wolff met in Cashmere, when escaping from their op- 
 pressors, said to him, ' Formerly the maidens in Cashmere 
 were as beautiful as the sun, and ivhite like milk, but 
 tyranny has made us black and ugly.' Sir Andrew Smith 
 informed Mr. Reade that the skin becomes black in the 
 Hottentot when he is subject to hardship and hunger. 
 And it is a fact, as Dr. Greorge Moore declares, that the 
 slaves, who labour without true joy, express the wretched- 
 ness of their condition in their features, and leave an 
 aggravated impress of their misery in the complexion and 
 features of their offspring. 
 
 A fine picture in stucco cut from the wall of a tomb at 
 Grournou near Thebes, now in the Berlin Museum, affords 
 an illustration of rapid change of colour amongst the races 
 of Africa. The picture represents Pharaoh Amenophis /., 
 the 2nd king of the 1 8th Dynasty and son of ' the king 
 who knew not Joseph,' and his mother Ames-Niif-Atre, 
 The faces in this most interesting portrait — as it shows the 
 earliest known instance of the negro race, and is of a period 
 about eight centuries after the Flood — which are given with 
 close fidelity in Lepsius' great work the Denkmdler, repre- 
 sent the son with the usual pallid complexion of the Egyp- 
 tians of that age, while the mother, who was an Ethiopian 
 by birth and descent, is represented as black as a negress. 
 
 A story is related in the Archives raedicales of the 
 French Marine which fully confirms the theory of Euro- 
 peans becoming black within the tropics, contrary to the 
 assertions of certain ethnologists of the present day. A 
 Portuguese trader, named Da Souza, died at Wildah in 
 Dahomey a.d. 1849. He had made a large fortune as a 
 slave-dealer, and having lived according to the fashion of 
 his adopted country, left upwards of 100 children at his 
 decease. Jealous of a growth of half-breeds among his 
 people, the King of Dahomey compelled the family of 
 Da Souza to reside in a particular locality, and prohibited 
 them from marrying except among themselves. This 
 order was rigorously enforced, and in 1863 notice was 
 taken of the children of the third generation, the colour 
 
 K 2 
 
I 
 
 132 THE TRUTH OF THE BIBLE. 
 
 of whose skin was discovered to be in the condition of 
 rapidly becoming deep black. 
 
 An argument of some weight in the consideration of 
 this question is to be found in the customs and traditions 
 of some of the far distant and uncivilized nations of the 
 earth. Thus we find that while the savage inhabitants 
 of some of the Papuan Islands in the S. Pacific Ocean 
 perform the rite of circumcision upon their male offspring 
 to the present day, a custom derived from their ancestors 
 without their knowing when or how it originated, they 
 have the following tradition respecting the Origin of the 
 huTuan race : — 
 
 The first man, who bad previously been a stone, tbongbt one day be 
 would make a woman. He collected the light earth on the surface of 
 the ground in the form of a human body, with head, arms, and legs. 
 He then plucked out one of his left ribs, and thrust it into the breast 
 of his earth model. Instantly the earth became alive, and up started 
 the woman. He called her Ivi (according to English orthography it 
 would be Evee), which is their word for rib. — Nineteen Years in 
 Polynesia, by the Rev. G. Turner, p. 323, 
 
 Now I would fain ask how it is possible to account for 
 such a tradition amongst the far distant islanders of 
 Papuan, coupled with the fact of their practising the rite 
 of circumcision, without accepting the Scripture declaration 
 as infallible truth, that ' Grod hath made of one blood cdl 
 nations of men for to dwell on all the face of the earth, 
 and hath determined the times before appointed, and the 
 bounds of their habitation ' ? {^Acts xvii. 26.) 
 
 If any further testimony be wanted in confirmation of 
 the doctrine revealed in the Bible concerning the Unity 
 of the human race, as believed in and upheld by the 
 greatest minds of the present age, we have it in the words 
 of Professor Owen, who has given his attention to the 
 subject for many years, and who now comes forward to 
 express his mature judgment in a matter on which he is 
 so well qualified to decide : — 
 
 The Unity of the human species, says that distinguished palaeon- 
 tologist, is demonstrated by the constancy of those osteological and 
 dental characters to which the attention is more particularly directed 
 in the investigation of the corresponding characters of the higher 
 quadrumana. Man is the sole sjjecies of his genus, the sole representa- 
 tive of his order and sub-class. Thus, I trust, has been furnished the 
 confutation of the notion of a transformation of the ape into the man. — 
 Owen's Classification of Mammals, p. 103. 
 
UNITY OF RACE. 133 
 
 Although Professor Owen's argument is more peculiarly 
 addressed to the question of species^ and not to race, it 
 follows, of necessity, as we may fairly assume, that the latter 
 is a corollary of the former. Thus Dr. Pritchard, whose 
 masterly work on the subject, though often attacked, has 
 never been refuted, sums up his argument as follows : — 
 
 On the whole, it appears that the information deduced from this 
 fourth method of enquiry is as satisfactory as we could expect, and is 
 sufficient to confirm, and indeed, by itself to establish, the inference 
 that the human-kind contains but one species, and therefore, by a second 
 inference, but one race. It will, I apprehend, be allowed by those who 
 have att-^ntively followed this investigation of particulars, that the 
 diversities in physical character belonging to different races present 
 no material obstacle to the opinion, that all nations sprang from one 
 original — a result which plainly follows from the foregoing considera- 
 tions. — Researches into the Physical Historif of Mankind, by James 
 Cowle Pritchard, M.D., F.L.S._,' vol. ii. p. 689. 
 
134 THE TRUTH OF THE BIBLE. 
 
 GIFT OF SPEECH. 
 
 CHAPTER VII. 
 
 Scripture records the creation of Adam in the full pos- 
 session of his faculties, especially in the gift of speech, as 
 his first act was to ' name ' all the beasts of the field over 
 whom Grod had given him dominion ; and that these 
 ' beasts ' never enjoyed a similar gift is patent to the com- 
 mon sense, notwithstanding all that certain savans have 
 sought to prove to the contrary. 
 
 About a century after the time of the Flood, the Bible 
 represents uniformity of language amongst the existing 
 race of men, which, according to the natural rate of in- 
 crease, would then have amounted to about 50,000. Thus 
 read in Genesis xi. 1: 'And the whole earth was of one 
 language (lit. lip) and of one speech.' 
 
 It is satisfactory to know that a cylinder has been dis- 
 covered among the ruins of Babylon with a cuneiform 
 inscription of the time of Nebuchadnezzar, and interpreted 
 by the skill of M. Oppert, in which ' the confusion of 
 tongues ' is distinctly mentioned, as we shall point out in 
 a future chapter, and which, as we believe from Scripture, 
 is the only way of accounting for such a variety of lan- 
 guages at the present time. 
 
 When man, in his pride, determined to build the 
 Tower of Babel, in order, as it is written, to ' make us a 
 name, lest we be scattered abroad upon the face of the 
 whole earth,' Jehovah Himself thought fit to ' confound 
 their language ' — to mingle with the gift of speech an 
 element of repulsion which it did not possess in the ante- 
 diluvian world. Hence we read of His saying, ' Gro to, let 
 us go down (lit. tue tuill go down), and there confound 
 their language,' or lips, ' that they may not understand one 
 another's speech. So Jehovah scattered them abroad from 
 
GIFT OF SPEECH. ISS 
 
 thence upon the face of all the earth : and they left off to 
 build the city. Therefore is the name of it called Babel 
 (^confusion) : because Jehovah did there confound the lan- 
 guage of all the earth.' 
 
 Such is the simple statement of the will of the Most 
 High and its execution in confounding the purpose of 
 rebellious man. The philosophy of the present age denies 
 this very reasonable mode of accounting for the variety of 
 tongues in man, and the absence of speech in beast. 
 Hence we find Mr. Crawfurd, the President of the Ethnolo- 
 gical Society, in his speech at the Manchester Meeting of 
 the British Association in 1861, saying : — 
 
 Man when he appeared on earth was destitute of language— that 
 each separate tribe framed a language of its own, and that in each 
 case the framers were arrant savages, which was proved by the fact 
 that the rudest tribes ever discovered had already completed the task 
 of forming a perfect language, and in every case had to achieve the 
 arduous and tedious task of construciing siJeech, which, in the rudest 
 form in which it is now found, must have taken many years to ac- 
 complish. 
 
 When the same wild speculator, at the Birmingham 
 Meeting of the British Association in 1865, adopted a 
 similar line of argument, and was asked in consequence to 
 give a single instance of a savage race who had civilized 
 themselves, or found speech by their own intellectual 
 acumen, he was ominously silent. For it will be admitted 
 that the intellectual differences between the different races 
 of mankind are still less strongly marked than the physical. 
 We contrast intellectually the Negro and the Caucasian, 
 and at first sight there appears an immense disparity. 
 But a very cursory examination is sufficient to prove that 
 the superiority of the latter is chiefly caused by adventi- 
 tious circumstances.* Civilization is not the necessary 
 result of a state of intellectual development. History 
 does not record an instance of a nation attaining civiliza- 
 tion without extraneous assistance. We get our laws 
 
 * The present Bishop of Sierra Leone is a Negro of full blood, origi- 
 nally a captured s^lave, and who eventually obtained his bish' pric by 
 his cultivated talents, as proved by his written despatches to the satis- 
 faction of Lords Palmerston and Russell, Now had the Bishop been 
 allowed to run wild in his native country, he would at the present 
 time have been neither better nor worse than the rest of his countre- 
 men. 
 
136 THE TRUTH OF THE BIBLE. 
 
 from Eome, our taste for literature and arts from Greece, 
 and our religion from Judaea ; but had these nations of 
 old never existed, can we imagine that the Celt or the 
 Teuton would have been spontaneously equal to that of 
 Europe in the present day ? 
 
 Another philosopher of the same school as Mr. Crawfurd, 
 only a denizen of that wonderful country which has been 
 so boastingly described by one of its citizens as ' bounded 
 on the North by the Aurora Borealis, on the East by the 
 rising sun, on the West by the horizon, and on the South 
 as far as we choose to go' — advocates a similar theory of 
 man's pov/er to construct speech for himself under the 
 singular terms of the ' bow-wow theory,' or method by 
 imitation, and the 'pooh-pooh theory,' or method by 
 interjection. Such is the name given to the theory by 
 Professor Max jMiiller in his Lectures on Language, 
 though he laudably endeavours, like Cervantes, who 
 
 Laughed Spain's chivalry away, 
 
 to turn into ridicule one of the many speculative follies 
 of this progressive age. For, speaking of the bow-woiu 
 system, on which he is deservedly severe, he says 'the 
 onomatopoeic theory goes very smoothly as long as it deals 
 with cackling hens and quacking ducks, but round that 
 poultry-yard there is a dead wall, and we soon find that 
 it is behind that ivall that language really begins. 
 
 Hence Professor Lesley, in his Man^s Origin and 
 Destiny sketched from the Platform of the Sciences, after 
 indulging in certain speculations as to the language 
 spoken in Paradise, whether it could have been Hebrew, 
 Sanscrit, Coptic, Armenian, or Welsh, tells us that — 
 
 The progress of the science of comparative philology has extin- 
 guished one by one all those absurd pretensions, even without the 
 nece.-sity of a reference to the goodness of the foundation on which 
 they rested, viz. the trvth (f the legend of a Paradise and a first hvmon 
 pair. Comparative philology is one of the most beautiful and attrac- 
 tive of all the modern sciences. It has an immense coterie of disciples 
 and many masters. It has established laws which are unshakable. 
 It is a luorld of truth ; no one doubts it. It is, in some respects, fully 
 the equal of the other sciences. . . . 
 
 The origin of language may be regarded either, first, as a supernatural 
 revelation of a language already perfect to the first human beings ; or, 
 second, as a power of language given to the first human beings in 
 addition to all their other peculiar faculties as human beings ; or, third, 
 
GIFT OF SPEECH. 137 
 
 as merely a superior development of ?i general po2uer of lanrjuaffe pos- 
 sessed by the wJiole animal world, inherent in the constitution of all ani- 
 mated beings as well as man. The second and third modes of conceiv- 
 ino- of the origin of langiiacre are the modes now adopted by men of 
 science. And they only differ in degree according to our views of the 
 relatioe dignity of man and the brides. 
 
 The Eeverend Dunbar Heath, M.A., F.E.S.L., F.A.S.L., 
 once a clergyman of the Church of England, in a paper On 
 the Acquirement of Language by Mutes, read before the 
 Anthropological Society' three years ago, tells us that 
 after having endeavoured to investigate the subject from a 
 scientific stand-point, he has arrived at the conclusion that 
 the original inhabitants of Europe must have been ntutesl 
 Though he adds, somewhat paradoxically, that these 
 mutes possibly possessed the power of speech : — ' I wish my 
 readers to understand that by mute men I mean men luho 
 may or may not use luorcls, but who only express emo- 
 tions by them, and that such emotions are the individual 
 emotions of the mute being.' 
 
 After concluding that such was the condition of Eu- 
 ropeans in the days of ' woolly elephants, rhinoceroses, 
 and kitchen-middens,' Mr. Heath proceeds to give us an 
 idea — not exactly of the origin of language, because his 
 mute men appear to have somehow possessed the root 
 of that science, but of its mode of transmission from tribe 
 to tribe in early times after having once been acquired. 
 He then draws a graphic picture of the state of things 
 among our European ancestors before the Aryans came 
 among them in order to teach them how to speak. 
 
 I am about, he says, to bring before the reader a conception of 
 certain kitchen-iniddens occupied by what I call mutes, and subjected 
 to the rationalising influences of a further advanced set of men whom 
 I call speakers. 
 
 He then proceeds to illustrate how rationalistic emotion 
 may have originated in the following interesting way : — 
 
 That I may direct the thoughts of my readers into a channel which 
 would lead, I think, to projitable results, I will give two instances of 
 what I mean by rationalif^ation of emotion. One shall be in low mute 
 mammal, the other in speaking man. 
 
 I will suppose, then, a low mute mammal, such as a tame guinea- 
 pig-, to be taken by the inexorable boy who owns it for a series of 
 nice warm-water baths, on the plea that it is good for the wretched 
 animal to have a washing. Now, judging from what I hear has hap- 
 pened in such a case, I understand that for the first time or two the 
 
138 THE TKUTH OF THE BIBLE. 
 
 animal shows mere abject emotion, by its utterance of piteous cries 
 or squeals. At the third, or even second time, however, the emotion 
 diminishes. The ratio7ialised emotion becomes an idea of a somelhino" 
 external to be resisted. Ratio or comparison be}2:ius to take place. 
 The cry now becomes a grunt of anger, which is a less absorbing emo- 
 tion than fear; and like General Lee, the overpowered animal at the 
 fourth time lights, bites, and scratches to its very utmost, deserving a 
 better fate. 
 
 In the next example rationalisation has advanced still farther. Let 
 the mute mammal be a speaking man, walking along a lonely road, 
 and the inexorable boy a highway robber. A sensible, or rationalised 
 man, when met in such a case, feels neither fear, nor even anger. He 
 recognises the inevitable, hands out at once his purse, and politely 
 hopes the wife and family of the depredator are salubrious. Here the 
 power of language enables the two parties so fully to understand each 
 other, that the natural inward individual emotion passes wholly into 
 an external interchange of ideas common to the two ! 
 
 Mr. Heath further explains his ideas respecting the 
 origin of what we suppose must be called ' the rationalistic 
 school,' which is so numerous at the present time, in the 
 following instructive manner : — 
 
 The scientific evidence in favour of the traditionary view {i.e. the 
 Biblical account of man's creation) being ahsohiteh/ none at all of any 
 kind whatever, I compare it therefore "nnfavourahhj with the other 
 view now rising into public notice. This view is, that during and 
 after the tertiary and geological epoch, the highest mammals then on 
 earth were becoming more erect in their way of walking, less hairy 
 in their bodies, and more like in general to what the lowest men are 
 now. Such beings are supposed during these changes to have aL-o 
 gradually rationalised some of their emotions, by the use of mental 
 powers, though not so much beyond what the average of them pos- 
 sessed as to presuppose a miraculous development. 
 
 If we can by this time conceive to ourselves the clever chief of two 
 or three hundred of such merely emotional inhabitants of a kitchen- 
 midden, struggling into the semi-emotional, semi-rational state of ex- 
 pressing I ivill kill, we shall now be able all the more readily to 
 follow such a chief and his tribe, in the circumstances under which 
 I proceed to depict them. 
 
 Mr. Heath then proceeds to account for the formation 
 of our modern languages by the following train of thought. 
 He depicts a small band of six well-armed and speaking 
 Aryans (though, singularly enough, he omits to state how 
 they acquired the power of speech — cela n'importe) coming 
 suddenly upon a crowd of these European ' kitchen- 
 middeners,' and imposing their language on these un- 
 fortunate mutes, which, he considers, they would at once 
 adopt nem. con. And then he swimmingly proceeds ; — 
 
GIFT OF SPEECH. 139 
 
 Now follow the lead el* of the six Aryans in his first lesson to the 
 crowd of 200 mutes around him. Naturally he would get the crowd 
 to pronounce after him some short syllables such as jm, ta, ka, to 
 illustrate the use of lips, palate, and throat, and Tery naturally the 
 four or five men, or women more likeh/, just in front of him would 
 pronounce them rightly, but not one man in fifty can tell the real 
 effect of his work on a crowd. On returning to their wigwams much 
 would be the emotion of risibility and imitativeness displayed that night 
 among the natives ! 
 
 The same high authority of the sceptical school adopts 
 in the Anthropological Revieiu, No. XIII. p. 36, ano- 
 ther theory respecting the origin of speech, or, it may 
 be, the veritable way by which the Aryans, the in- 
 structors, as we have seen, of the ' kitchen-mi ddeners,' 
 acquired that useful power. He supposes that at one 
 time European apes abounded, and that these were the 
 fathers of European men, who were at first dumb, but who 
 in course of time ' gasped after articulation and got it.' 
 He says : — 
 
 I confine myself to the accepting and explaining known and know- 
 able phenomena. It is knoicn that anthropoids existed through- 
 out Europe. It is knowaUe that they became mute men. It is know- 
 able that these mutes yasped after articulation^ and in a few spots 
 attained to it. Those who did so at one particular spot I call Aryans, 
 whether that spot was in Asia or in the submerged continent of 
 Atlantis ! 
 
 We have already seen Mr. Heath's process of trans- 
 forming mutes into talkative Europeans, skilled in all 
 foreign languages like the great Cardinal Mezzofanti of 
 polyglott renown ; but if any wish to know how the red 
 apes first became mute men and then gasped after 
 articulation and got it, they may possibly discover the 
 modus operandi in the article referred to above ; or, if 
 they fail in this curious investigation, as will probably be 
 the case, they may attribute it to the dulness of their 
 monkey blood still meandering through their dull brains, 
 which prevents them from mastering at once this in- 
 teresting scientific problem. Such is the mode by which 
 one of our speculative philosophers of the present day 
 accounts for man having acquired the power of speech — 
 an hypothesis of which it may be affirmed, that, while it 
 ignores all Scripture authority on the subject according 
 to the practice of the 'rationalised emotional' school, it is 
 well-nigh as iDgenious as the circumstances of the case 
 
140 THE TRUTH OF THE BIBLE. 
 
 permit, and against which little else can be urged than 
 that it must seem rather cumbrous and fanciful to those 
 who do not know anything of Anthropology, and on the 
 whole somewhat inadequate to those who do. 
 
 Another theory connected with our present subject has 
 been recently taken up by some of our modern savans, 
 and then put forth in their accustomed positive way. 
 Thus Professor Lesley, as we have already seen, declares 
 that the gift of speech is inherent in the constitution of 
 man and beast alike, or, to use his exact words, ' a general 
 power of language is possessed by the whole animal world ;' 
 but this theory appears to be nothing more or less than 
 a plagiarism from the ancient philosophers, who were 
 unblessed with a revelation from on high, as the following 
 instances will show. 
 
 Thus Homer represents Xanthus, the horse of Achilles, 
 as having been rewarded by Juno with the gift of speech. 
 Pythagoras,^ according to Porphyry, taught philosophy to 
 the beasts of the field, and when he saw the ox of Tarentum 
 destroying some crops, he desired the herdsman to leave 
 off stealing ; and on his replying that he could not speak 
 the language of beasts, ' the philosopher,' says Porphyry, 
 ' approached the animal, and after talking in his ear for 
 aivhile, the ox directly left the field in which were the 
 beans, and ever after refused to eat them any more.' 
 Manetho mentions a lamb as having spoken in the reign 
 of Bocchoris, King of Egypt. Livy tells us that an ox 
 once uttered these sage words, Rome, take heed to thyself, 
 Lactantius, or the author of a work attributed to him, De 
 falsa Religione, alludes to the ass which carried Bacchus 
 across the river, and, according to the heathen creed, was 
 rewarded in consequence with a human voice. 
 
 Jacobus de Voragine, Archbishop of Genoa in the thir- 
 teenth centmy, was the first Christian author apparently 
 v/ho supposed animals could speak, as in his Golden Legend, 
 which contains an account of the mythic contest at Eome 
 between Simon Peter and Simon Magus, the dogs of the 
 
 ^ According to Jamblichus, Pythagoras went a step beyond even 
 teaching beasts to speak. For on one occasion, when the great philoso- 
 pher addressed a few words to the Nessus, Jamblichus tells us that the 
 rive?' replied in a clear voice, and saluted him by exclaiming, ' Pythagoras! ' 
 — Vita Pythagor, cap. 28. 
 
GIFT OF SPEECH. 141 
 
 Samaritan impostor are represented as being endowed with 
 the power of speech. And to come down to modern times, 
 the learned Jesuit Bougeaut, after the archiepiscopal ex- 
 ample, in his Pkilosopidcal Arausement on the Language 
 of Beasts, declares that — 
 
 Every ruminant and loqnacions animal is inhabited by a separate 
 and distinct devil, and that not only was this the case with respect to 
 cats, with whom familiar spirits, as is v/ell known, fondly dwell, but 
 that a peculiar devil swam with every turbot, grazed with every 
 ox, soared with every lark, dived wiih every duck, and was roasted 
 with every chicken. 
 
 So M. Boudin, in his Etudes anthwpologiques, pub- 
 lished in Paris about six years ago, after citing Cicero's 
 definition of man as 'the only animal which has knowledge 
 of Grod,' takes exception to the argument of the Roman 
 philosopher on this wise, saying: — 
 
 Buddhism alone has the credit of attempting- to teach reli<j{o7i to 
 beasts. The author of a Tibetian work, translated into the Mongol 
 tongue, and from Mongol rendered into French by Klaproth, who treats 
 of the origin of the progress of the religion of Buddha in India, and in 
 other Asiatic countries, recounts the following : — ' When the veritable 
 religion of Chachiamonni had been spread in Hindostan and among 
 the most distant barbarians, the high priest and chief of the Buddhist 
 faith, not seeing any others of mankind to convert, resolved to civilize 
 a large species of monkey called jaMcha 5 to introduce among them 
 the religion of Buddha, and to accustom them to the practice of 
 duties as well as to the exact observance of sacred rites. This enter- 
 prise was entrusted to a mission under the direction of a priest 
 regarded as an incarnation of the saint Khomchin-Botitaso. This 
 priest succeeded perfectly, and converted a prodigious number of apes 
 to the Indian fait] i I ' 
 
 We are tempted to smile at the idea of apes being- 
 taught the Indian faith, which of course imjolies the 
 power of speech as included in the acquirement of learn- 
 ing : but if this be too ridiculous for us to believe, must 
 not the prevailing opinions of many savans at the present 
 time that Man^s origin is derived from monkeys, which 
 we shall have to discuss in the following chapter, be ridi- 
 culous likewise ? Well may M. Boudin observe that — 
 
 Just as the diseased eye bears everything better than light, so the 
 mind diseased with the evil of pride accepts anything rather than the 
 truth. Instead of attaching itself to transcendant truths which en- 
 lighten, it gives itself over to astounding errors which delude. 
 
 Upon a review of what has been brought forward by 
 the promoters of the theory that all the animal world — 
 
142 THE TRUTH OF THE BIBLE. 
 
 man and beast alike — were endowed with the gift of 
 speech, we scarcely think that it needs any serious refuta- 
 tion ; and that it will be sufficient if we remind our 
 readers of the old University legend, which tells of a 
 puzzled examinee, when ' in for his degree,' being asked 
 to give an instance from Scripture of an animal having 
 once been supernaturally gifted with the power of speech, 
 and having some floating ideas in his mind about Balaam's 
 ass, Jonah's whale, and the Apostle Paul before King 
 Agrippa, promptly answered — ' And the whale said unto 
 Moses, almost thou persuadest me to be a Christian ! ' 
 
THE ORIGIN OF MAN. 143 
 
 THE ORIGIN OF MAN ACCORDING TO 
 MODERN THEORIES, 
 
 CHAPTER VIII. 
 
 The Biblical record of man's creation is thus stated in 
 Grenesis : — 
 
 And God said, Let us make man in our image, after our likeness — 
 So God created man in His own image, in the image of God created 
 He him; male and female created He them. And the Lord God 
 caused a deep sleep to fall upon Adam, and he slept ; and He took 
 one of his ribs, and closed up the flesh instead thereof: And the rib 
 which the Lord God had taken from man, made He a woman, and 
 brought her unto the man. And Adam said. This is now bone of my 
 bones and flesh of my flesh : she shall be called Woman, because she 
 was taken out of man. And unto Adam God said, Out of the 
 ground wast thou taken ; for dust thou art, and unto dust shalt thou 
 return. 
 
 In reference to this Scripture statement, Dr. Moore, in 
 his work on Man's Place in Creation^ p. 128, relates that 
 being present at the Anniversary Meeting of the British 
 Medical Association in 1863, he heard a chemist advance 
 as a valid argument against the truth of the Scripture 
 record that man's body was ' formed of the dust of the 
 ground,' because he had failed to discover any alumina, 
 i.e. clay, in analysing a human body ! This, however, 
 was rather too strong a dose for the large number of 
 medical men then present, who very properly ' took an 
 early opportunity to protest against the absurdity.' 
 
 The Divine record concerning Man's Origin does not 
 approve itself to the ' professing wise ' men of modern 
 times, and as it is expressly said of such in Scripture that 
 ' they have sought out for themselves many inventions,' 
 even so have they sought out a variety of theories in order 
 to account scientifically for the beginning of the human 
 race. These may be reduced to the four general heads 
 
141 THE THUTH OF THE BIBLE. 
 
 of the egg tlieory — the vionhey — the worm — and the 
 primeval fungus. 
 
 Our object in this and the following chapter will be to 
 show, — 1st, hoiu these various theories have gradually 
 grown up, and then been adopted, for the edification and 
 perhaps to the amazement, of the non-scientific world. 
 
 2nd. To show that, however captivating and sensational 
 they may appear to those who ignore the authority of 
 Scripture, they prove upon examination to be very like 
 plagiarisms from the heathen of old, who, being without a 
 revelation from G-od, had some excuse for their curious 
 speculative ideas respecting the descent and Origin of 
 Man. 
 
 Distinguishing between ancient and modern speculators 
 under the general term, of heathen and Christian, and con- 
 sidering the latter first in order, we find quaint old 
 G-iraldus Cambriensis of the twelfth century as the earliest 
 Christian author on record who appears to have had some 
 idea of what is known as ' the transmutation theory,' or 
 the mode by which vegetable passes into animal life. In 
 his TopograiAy of Ireland he thus explains the way by 
 which Barnacles grow from fir-lumber in the Emerald 
 Isle. He observes: — 
 
 There are many birds here called Barnacles, which Nature produces 
 in a wonderful manner out of her ordinary course. They resemble 
 marsh geese, but are smaller. Being at tirst yummy excrescences from 
 pine beams floating on the water, and thus enclosed in shells to secure 
 their free growth, they hang by their beaks like seaweeds attached 
 to the timber. Being in process of time well covered with feathers, 
 they either fall into the water or take their flight into the free air, 
 their nourishment and growth being supplied tvhile they are hred in 
 this very unaccountable and curious manner from the Juices of the ivood 
 in the sea- water. 
 
 We have historic evidence that at this period the idea, 
 which is now being revived by our modern savans, of the 
 human race having occasionally the caudal appendage, in 
 proof of the connection between man and beast, was 
 entertained by our ancestors ; as Lambard, in his Peram- 
 bulations of Kent, mentions the common belief in the 
 south of England, that the inhabitants of Stroud near 
 Rochester, in consequence of having insulted Thomas a 
 Becket by cutting off the tails of his horses as he rode 
 with his train through their town, were cursed so vigorously 
 
THE ORIGIN OF MAN. l45- 
 
 by the angry primate, that their descendants, as a just 
 punishment for their sacrilegious deed, were ever after 
 bo7'n with horses' tails. 
 
 We have now to pass over the long interval of five 
 centuries before we meet with any further evidence of the- 
 scientific world having adopted the hypothesis, now so 
 much in vogue, oiihe Transmutation of Species. Gerard, 
 an ingenious Frenchman of the seventeenth century, traces 
 the origin of the Pentalasmus anatifera, or ' five-plaited 
 goose-bearer,' to the Barnacle leucopsis, or ' Bernicle 
 Groose,' which comes, he tells us, from the ' ship-barnacle.' 
 But it will be more satisfactory to state the process of 
 transmutation in his own graphic words, especially as he 
 claims ocular demonstration for what he records. Thus 
 he speaks : — 
 
 What our eyes have seen and hands have touched we shall declare. 
 There is a small island off Lancashire called the Pile of FoulderSy 
 wherein are the broken pieces of old and rotten trees cast thither by 
 shipwracke, and also the trunks and bodies of old trees likewise ; 
 wherein is found a certain spume or fro-th^ that in time breedeth into 
 certain shells, in shape like those of the muskle, but sharper pointed 
 and of a whitish colour; one end whereof is fastened into the inside 
 of the shell, even as the fish of oysters and muskles, the other end is 
 made fast into the belly of a rude masse or lumpe, which in time 
 Cometh to the shape or form of a bird. When it is perfectly form^ 
 the shell gapeth open, and the first thing that appeareth is the afore- 
 said lace or string -, next come the legs of a bird hanging out, and as 
 it groweth greater it openeth the skull by degrees, till at length it is 
 all come forth and hangeth only by the bill; in short space after it 
 Cometh to full maturitie, and falleth into the sea, where it gathereth 
 feathers and yroioeth into a fowle. 
 
 This certainly is a very curious specimen of the '•Trans- 
 mutation theory,' especially as it shows the change which 
 has come over the mind of the scientific world ; for if a 
 certain goose used in the imagination of. our forefathers 
 to come from the barnacle, science now brings the goose 
 from the goose-egg, and nothing else. Just so if a 
 germinal vesicle, as Dr. Moore supposes, is a germ always 
 of a specific kind of creature, and never of any other, 
 however analogous, what is there in the simple analogy 
 that all germs are germs to lead a rational man to infer 
 that all kinds of creatures originated in some one par- 
 ticular kind of germinal vesicle ? 
 
 L 
 
146 THE TRUTH OF THE BIBLE. 
 
 About the same period that Grerard flourished it hap- 
 pened that the famous Dodo, the fat bird of the Isle of 
 Mauritius, became extinct, and as the philosophy of the 
 nineteenth century has selected this bird as a notable in- 
 stance of the TransTYiutation theory, it may be well to 
 record the way by which the change was supposed to have 
 occurred. It is argued that tlie primeval pigeons of the 
 island, having too much on the ground to eat, and no 
 need to fly, and getting into the condition of Jeshurun of 
 old, did not ' plume their feathers and let grow their 
 wings,' but grovelled and got monstrous fat, so that their 
 wings, taking huff, dwarfed into a fluttering stump, and 
 thus gradually became a Dodo. The following is a de- 
 scription of it by Sir Thomas Herbert, as it appeared in 
 the seventeenth century ; — 
 
 The Dodo, he says, is a bird which the Dutch call JValghvogel, or 
 Dod Ei'son 5 her body is round aud fat, which occasions the slow space, 
 so that her corpulence is so great, as few of 'them weigh less than 
 fifty pounds. It is of a melancholy visage, as though sensible of 
 injury, in framing so massive a body to be directed by complimental 
 wings, such indeed as are unable to hoist her from the ground, serving 
 only to rank her among birds ; her traine three small plumes, short 
 and unproportionable ; her legs suiting her body ; her pounce sharp ; 
 her appetite strong and greedy ; stones and iron are digested by her. 
 
 Such is the process by which, according to the scientific 
 world, the gentle, graceful dove of old was transmuted 
 into the fat, unwieldy Dodo, noted for its strong digestive 
 powers, and its inability to fly — only fit to waddle on land, 
 and scarcely able to float in the sea. 
 
 M. Maillet, another French savant of the eighteenth 
 century, considerably improved upon Gerard's theory re- 
 specting the transmutation of one species of bird, viz. 
 the Bernicle Groose, from rotten ship-timber, as he con- 
 tended that the whole tribe of birds had once existed 
 as marine animals, whether great or small, which, on 
 being thrown on shore by the waves, had got feathers by 
 accident ; and that mankind are the descendants of a 
 tribe of sea wmisters, who, getting tired of their proper 
 element, crawled up the beach one fine morning, and 
 taking a fancy to the land, either forgot, or felt a dis- 
 inclination, to return. From these terrestrio-aquatics the 
 human race sprang ! 
 
 Contemporary with Maillet lived that dreamy mystic. 
 
THE OKIGIN OF MAN. 147 
 
 Emmanuel Swedenhorg,^ who held somewhat similar 
 opinions respecting the origin of the human race, which 
 he taught as follows. Adopting the egg-theory of San- 
 coniatho, with the addition of a couple of suns to hatch 
 them, in his work on The Wisdom and Love of God he 
 describes creation as follows : — 
 
 111 the tender leaves of herbs the rays of the inner sun formed eggs 
 which were hatched by the heat of the outer sun into worms and 
 caterpillars. Shrubs next twisted their officious twigs into nests in 
 which eggs were developed, and birds of as many kinds flew forth 
 as there were varieties of shrubs. Lastly, quadrupeds after their kind 
 were bred from eggs, hatched and nourished with the help of trees, 
 some bearing in their horns so many proofs of their descent from the 
 forests. 
 
 There was a grove distant some furlongs from that in which Adam 
 was hatched, and exactly similar in appearance. One evening Adam 
 strolled into this grove, and night coming on, he lay down to sleep 
 under an apple-tree, which was the Tree of Life. In a dream he saw 
 a beautiful female ; and when he tried to enfold her in his arms, she, 
 like a light cloud, glided away from him. In his vain attempts to 
 catch her, he so irritated the parts about the thorax, that one of Ms 
 ribs seemed to leap out of its place, the nerves being so strained by 
 the action of his mind, and the blood being put in commotion by the 
 heart. After some effort he seemed to catch her and salute her ; when 
 at this moment he awoke, and found to his grief that he had been 
 dreaming. Now Adam did not know that the apple-tree, under which 
 he had been resting, bore the egg from xchich his future wife 2vas to be 
 ho)-n, and that it was her image he had seen in his dream ; that the 
 branch lying across his breast was what he had folded in his arms, 
 and that into the very egg which he had saluted with so many kisses 
 he had thereby infused a living soul from his own. 
 
 I believe this egg-theory for the Origin of Man has 
 been recently taken up by Professor Huxley and other 
 
 1 An eminent American philosopher of the present day, Professor 
 A. J. Davis, thus describes Swedenborg : — ' Under the sheltering 
 wing of well-ascertained philosophical principles, this mountain- 
 minded man of the North opened his hospitable doors to the most 
 orderly cavalcade of strangers on theology. His spiritual inspections 
 under the fertilizing streams of celestial inspiration gleam and glare 
 with phenomenal light and glorious mystery. He himself declares 
 that Christ had His coming at the end*^ of the year 1260. But this 
 was unobserved by the world. Hence this invisible circumstance 
 would have most probably passed by entirely unnoticed, had not 
 Swedenborg made his appearance. And his revealments are as 
 reliable, supernatural, and infallible as the utterances of any personage 
 connected with the Old or New Testament.' — Grand Harmonia, iii. 
 p. 200. 
 
 L 2 
 
148 THE TKUTH OF THE BIBLE. 
 
 distinguished savans in the present day. But if we come 
 to look at it in a serious light, it is difficult to discover 
 anything which deserves a moment's attention from a 
 scientific point of view ; e.g. it is known that an egg has 
 certain powers as a living egg which distinguish it from 
 a dead one. The late John Hunter, so eminent in his 
 pursuit of science, showed that there was a power in the 
 living egg of resisting cold, by which it might be dis- 
 tinguished from the dead egg. Moreover, when we look 
 at the structure of a chicken, we see its marvellous make 
 — such as the eye, the heart, the skeleton, all of which are 
 formed without any knowledge of mechanics, or optics, or 
 surgery, which it takes all man's wisdom imperfectly to 
 find out. Now we know that there are certain beings in 
 the world which require the conjunction of two agents for 
 the production of their own species ; while there are others 
 which evolve their kind from themselves without such co- 
 operation. Why, then, does not the egg evolve chickens 
 without this aid, if the protoplastic egg-theory were true, 
 when the acorn has in itself the power of producing an 
 unlimited number of forests of oak-trees ? Thus we see 
 as a scientific fact that there is a power of structural 
 formation possessed by some organic bodies which does 
 not exist in other organic bodies ; and is sufficient to 
 refute the theory of tracing man's origin from the Swe- 
 denborgian egg or the iprimeysl fungus. 
 
 Shortly after Swedenborg's time. Lord Monboddo 
 promulgated another theory for the origin of the human 
 race, which, though rejected then by the wisdom of our 
 forefathers, has noiu been too readily adopted by some of 
 the savans of the present day. Lord Monboddo is de- 
 scribed by Dr. Johnson, in a letter to Mrs. Thrale, as ' a 
 Scotch judge who has lately written a strange book about 
 the origin of language, in which he traces monkeys 
 up to TYien, and says that in some countries the human 
 species have tails like other beasts.' — Boswell, iv. 73. I 
 would suggest, it is possible that Lord Monboddo may 
 have adopted his theory respecting man being an ape-de- 
 scended animal through mistaking the metaphor which 
 Shakespeare makes use of when delineating the cha- 
 racter of man in his comedy entitled ' Measure for Mea- 
 
THE OKiaiN OF IVIAN. 149 
 
 . . . O, but man, proud man ! 
 
 Drest in a little brief authority ; 
 
 Most ignorant of what he's most assured, 
 
 His glassy essence, like an angry ape^ 
 
 Plays such fantastic tricks before high heaven 
 
 As make the angels weep ; who, with our spleens, 
 
 Would all themselves laugh mortal. 
 
 Some have imagined that Lord Monboddo, who was the 
 first to propound the idea of man being, as he is now 
 scientifically termed, ' a well-developed monkey,' inherited 
 it from his Scotch ancestors ; for it is evident that a 
 belief in the Transmutation theory prevailed in Scotland 
 until the commencement of the last century. In that 
 strange book, The Secret Commoniuealth, published by 
 Kobert Kirb, Presbyterian minister of Aberfoil, evil 
 spirits in human form are represented as habitually 
 living among the Highlanders. Captain Burt relates a 
 long discussion he had with a minister on the subject of 
 old tvomen turning theinselves into cats. The minister 
 stated that one man succeeded in cutting off the leg of a 
 cat who attacked him, that the leg immecliately turned 
 into that of an old ivoman, and that four ministers signed 
 a certificate attesting the fact \ (See vol. i. pp. 271 et 
 seq.) 
 
 Although we find four ministers of the Grospel solemnly 
 attesting the wondrous fact of a cat's leg having been turned 
 into that of an old woman, it is contradicted plumply by 
 Professor Huxley, who explains the principle of the law of 
 growth and reproduction in the following instructive 
 manner. In his Lectures to Working Men he mentions 
 that— 
 
 The Abbe Spallanzani, who made a number of experiments on 
 salamanders, found that they might be mutilated to an incredible 
 extent, that you might cut oft' the jaw, or the yreater iiart of the heady 
 or the leg, or the tail, and repeat the experiment several times, 
 perhaps cutting off the same member again and again ; and yet each 
 of those types would be reproduced according to the primitive type', 
 nature making no mistake, never pidiimj on a fresh kind of leg or tail 
 (the tour Scotch ministers non obstantihus), but always tending to 
 repeat and return to the primitive type. 
 
 Cutting off the greater part of the head of an animal, 
 which is then said to have the power of reproducing itself, 
 will serve to illustrate the well-known anecdote variously 
 applied to Cromwell, Washington, and other celebrities. 
 
150 THE TEUTH OF THE BIBLE. 
 
 and whicli is thus recorded by Miss Pardoe in her City of 
 the Magyar. At a museum in Hungary two skulls of 
 different size are shown to the visitor with this explana- 
 tion: — ' This,' says the exhibitor concerning one, ' is the 
 skull of the rebel Eagotzi when a Tnan ;' and of the 
 other, ' This is the skull of the same Eagotzi when he was 
 a boy!' 
 
 A similar power of restoring, not the greater part of, 
 but the entire head, after decapitation, is claimed by the 
 Dervishes of Angora, as related by the Princesse de 
 Belgiajoso, in her Souvenirs de Voyages enAsie Mineure 
 et en Syrie, Paris, 1858. She states that — 
 
 One fine morning, when reclining on my divan, I saw enter a little 
 old man in a white mantle, with a grey beard and a green turban, who 
 announced himself as the chief of certain Dervishes, performers of 
 miracles, who had come with his disciples from the grand Muphti to 
 show me their operations. 
 
 After performing various wonders similar to those en- 
 acted by the priests of Baal in their contest with Elijah, 
 of gashing their bodies all over with knives, without leav- 
 ing the slightest trace of wound, directly after — 
 
 One of the Dervishes greatly terrified me by seizing with both hands 
 a great crooked sabre, which he plunged into his body, making a see- 
 saw motion as it entered. A stream of blood instantly showed itself; 
 and I entreated the old man to allow it to proceed no further. He 
 smiled, assuring me that I had seen nothing, that this was only the pro- 
 logue ; that these disciples cut of their limbs with impimify — their heads 
 if necessary — without causing themselves any inconvenience at all. 
 
 A story has recently been going the round of the papers 
 taken from the Annates de la Medecine et de la Chirurgie 
 Strange, affirming an instance, not of reproduction, but 
 of restoration to life after decapitation, the names, places, 
 and dates, in brief, being as follows. On the 18th of 
 April, 1868, in the prison of Villarica in Brazil, two 
 criminals, named Aveiro and Carines, were executed at 
 the same time in the interior of the prison. ' Dr. Lorenzo 
 y Carmo, of Rio Janeiro, well known for his works on 
 electricity applied to physiology, and his success in auto- 
 plastic operations, obtained permission to profit by the 
 event, in order to experiment on the power of electricity. 
 It is not necessary to repeat the details, which are 
 minutely given in the aforesaid medical work, but it will 
 be sufficient to say that the result was most extraordinary, 
 
THE OKiaiN OF MAN. 151 
 
 as after several days' trial and upwards of seven months' 
 care, during which the individual on whom the experi- 
 ment was made had his head sewn on, and the electric 
 battery restored the suspended animation of his vital 
 powers, he walked away with ' a perfect cure,' complain- 
 ing only of feeling somewhat stiff in the use of his limbs ! 
 As if to make this extraordinary tale more marvellous still, 
 the account states that througla some mistake on the part 
 of the operators, the head of one criminal was sewn on 
 to the body of the other ! 
 
 It is not our intention to express any opinion on the 
 truth or falsehood of this singular tale. It is quoted for 
 the purpose of argument on the subject we are considering. 
 Let us, however, for a moment suppose it to be true ; and 
 that in place of the wi'ong human head, that of a gorilla 
 or an orang-outang had been sewn on the body of the 
 decapitated criminal, what would have been the effect ? 
 The difference between the base of the human skull and 
 that of the tribe of Simia is so great, that it would have 
 been simply impossible to keep the head in its proper 
 place ; because, whereas the joint-surfaces of the neck and 
 skull correspond perfectly in man, those surfaces in the 
 ape's skull are not in the line of the centre of gravity, 
 but resemble those of beasts which walk with face and 
 mouth prone to the earth. It is true that in the tribe of 
 birds, which are bipeds like ourselves, with wings in place 
 of arms, some may be able, like penguins, to sit as erect 
 as we, but that is the position of their repose ; man alone 
 is erect in his activities — he alone can stand upright, 
 with the centre of gravity in a line perpendicular from 
 the crown of his head through the middle of the oblique 
 arch of his foot. 
 
 The philosophic Lamarck must have thought otherwise, 
 as he appears to have been the only 'acknowledged 
 authority ' of the last century who adopted Lord Mon- 
 boddo's theory in respect to man being an ape-descended 
 animal ; and Hugh Miller, in his Treatise on the Old 
 Sandstone, playfully throws out the idea of the descen- 
 dants of the orang-outang being employed in some 
 future age writing learned treatises on geology, and de- 
 scribing the remains of the Quadrumana as belonging to 
 a distinct order; while Lamarck is carrying home in 
 
152 THE TKUTH OF THE BIBLE. 
 
 triumph the skeleton of some huge salamander of the 
 Lias, under the pleasing belief that he possessed the bones 
 of his grandfather. 
 
 It is, however, to Sir Charles Lyell that we are indebted 
 for the best account of Lamarck's theory respecting man's 
 origin, as enunciated in his Philosophie zoologique, which 
 he thus describes in his Principles of Geology : — 
 
 One of the races of guadncmanotis animals, which had reached the 
 highest state of perfection, lost by constraint of circumstances (con- 
 cerninpf the exact nature of which tradition is unfortunately silent) 
 the habit of climbing trees and of hanging on by grasping the boughs 
 with their feet as with hands. The individuals of this race being 
 obliged, for a long series of generations, to use their feet exclusively 
 for walking, and ceasing to employ their hands as feet, were trans- 
 formed into bwianofis animals ; and what before were thumbs became 
 mere toes, no separation being required when their feet were used 
 solely for walking. Having acquired a habit of holding themselves 
 upright, their legs and feet assumed insensibly a confirmation fitted 
 to support them in a direct attitude, till at last these animals could 
 not go on all-fours without much inconvenience. 
 
 The Angola orang is the most perfect of animals ; much more so than 
 the Indian orang, which has been called the orang-outang,^ although 
 both are very inferior to man in corporeal powers and intelligence. 
 These animals frequently hold themselves upright, but their organiza- 
 tion has not yet been sufficiently modified to sustain them habitually 
 in that attitude, so that the standing posture is very uneasy to them. 
 When the Indian orang is compelled to take flight from very pressing 
 danger, he immediately falls down upon all-fours, showing clearly 
 that this was the original state of the animal. And thus children 
 who have large heads and prominent stomachs can hardly walk at the 
 end of two years, and their frequent tumbles indicate the 7iahiral tendency 
 to resume the quadrupedal state. 
 
 In conclusion, it may be proper to observe that the above sketch of 
 the I^amarckian theory is no exaggerated picture, and those passages 
 which have probably excited the greatest surprise in the mind of the 
 reader are literal translations from the original. — Principles of Geology, 
 vol. ii. pp. 377 et seq. 5th edit. 
 
 Professor Owen, commenting on the Lamarckian theory, 
 and alluding to Lyell's assertion that orangs had been 
 tamed by the savages of Borneo, and made to climb lofty 
 trees in order to bring down the fruit, quotes him as 
 saying : — 
 
 It is for the Lamarckians to explain how it happens that the same 
 savages of Borneo have not themselves acquired, by dint of longing 
 
 1 Orang in the Malay tongue signifies ' a reasonable being ; ' and 
 outang in the same language '■ wild j ' hence orang-outang means ' a 
 wild man.' 
 
THE ORIGIN OF IHAN. 153 
 
 for many generations for the power of climbing- trees, tlie elongated 
 arms of the orang, or even the jirenhensile tails of some American 
 monkeys. Instead of being reduced to the necessity of subjugating 
 stubborn and untractable brutes, we should naturally have anticipated 
 that their wants would have excited them to efforts, and that continued 
 efforts would have given rise to new organs, which, in a manner irre- 
 concilable with the principle of the progressive system, have grown 
 obsolete in tribes of men which have such constant need of them. — 
 Owen's Anatomy of Verteh-ates, iii. 801. 
 
 Contemporary with Lamarck flourished the elder Dar- 
 win, grandfather of his more distinguished namesake, 
 whose theory for the Origin of Man we shall have occasion 
 presently to examine at length. Darwin sen., in his 
 Botanic Garden,^ gives the germ of the theory which has 
 been more fully developed by his grandson, as conceived 
 by a philosophic friend, who argued that ' the first insects 
 were the anthers or stigmas of fioiuers,^ which had by some 
 means loosed themselves from their parent plant ; and 
 that many other insects were gradually in process of time 
 formed from them, some acquiring wings, others fins, and 
 others claws, from their ceaseless efforts to procure their 
 food or to secure themselves from injury.' 
 
 So much for the opinions entertained by Dr. Darwin's 
 philosophic friend respecting the Transmutation of species 
 from vegetable to animal life. Those held by Dr. Darwin 
 sen. himself have been so fully and humorously described 
 by Mr. Canning in the Anti- Jacobin, that it would be 
 scarcely doing justice to the subject if we omitted to 
 notice it. 
 
 We may conceive, said the great statesman, the whole of our 
 present universe to have been originally concentrated in a single point ; 
 we may conceive this primeval point or pimctum saliens of the universe, 
 
 ^ The same distinguished author, in his Loves of the Plants, so far 
 from regarding 'the vegetable lamb of Siberia' as a ridiculous fable 
 of the nature of the Bohn Upas-tree of Java, associates it with other 
 undoubted facts of botany, and describes it as the veritable animal 
 
 Which lapp'd with rosy tongue the melting rime. 
 
 2 Mr. Charles Darwin, in his work on Orchids, concludes that ^ all 
 plants with conspicuously coloured flowers, or powerful odours, or 
 honeyed secretions, are fertilised by insects,' and that 'all with in- 
 conspicuous flowers, and especially such as have pendulous anthers, are 
 fertilised by the ^oind' — an idea which our author appears to have 
 taken from the Phoenician Cosmogony as explained by Sanconiatho. 
 
154 THE TRUTH OF THE BIBLE. 
 
 fiwlvinfj itself hy its own' energies, to have moved forward in a right 
 line ad injinittmi, till it grew tired ; after which the right line which 
 it had generated would begin to put itself in motion in a lateral 
 direction, describing an area of infinite extent. This area, as it became 
 conscions of its oivn existence, would begin to ascend according as its 
 specific gravity would determine it, forming an innnense solid space 
 filled with vacuum, and capable of containing the present universe. 
 Space being thus obtained, and presenting a suitable Jiidus or receptacle 
 for the accumulation of chaotic matter, an immense deposit of it 
 would be gradually accumulated, after which the filament of fire 
 being produced in the chaotic mass by an idiosyncrasy or self-formed 
 habit analogous to fermentation, explosion would take place, suns 
 would be shot from the central chaos, planets from suns, and satellites 
 from planets. In this state of things the filament of organization 
 would begin to exert itself in those independent masses which, in pro- 
 portion to their bulk, would expose the greatest surface to light and 
 heat. This filament, after an infinite series of ages, would begin to 
 ramify, and its oviparous offspring would diversify their former habits, 
 so as to accommodate themselves to their various incimabida which 
 nature had prepared for them. Upon this view of things it seems 
 highly probable that the first efforts of nature terminated in the pro- 
 duction of vegetables, and that these being abandoned to thei?' oiun 
 energies by degrees detached themselves from the surface of the earth, 
 and supplied themselves with wings and feet according as their 
 different propensities determined them in favour of aerial or terrestrial 
 existence. Others, by an inherent disposition to society and civiliza- 
 tion, and by a stronger effort of volition, ivovld become mm. These in 
 time would restrict themselves to the use of their hind-feet, and their 
 tails would gradually rub off by sitting in their caves or huts as they 
 arrived at a domesticated state. They would then inverd language and 
 the use of fire. In the meanwhile the fnci and algce, with the corallines 
 and madrapores, would transform themselves into fit<h, and would 
 gradually populate all the submarine portion of the globe. 
 
 The theory, so graphically described above, of Nature 
 ' evolving itself by its own energies,' or, to use the 
 scientific nomenclature of the day, ' the doctrine of self- 
 evolution,' was advocated by Professor Oken of Zurich 
 with great earnestness at the commencement of this 
 century, as we find him writing in 1810: — 
 
 Physico-philosophy has to pourtray the first period of the world's 
 development out of nothing ; how the elements and heavenly bodies 
 originated, in what method, by self-evolution into higher and manifold 
 forms, they separated into minerals, became finally organic, and in man 
 attained self-consciousness. There are two kinds of generation in the 
 world — the creation proper, and the propagation that is consequent 
 thereon ; consequently, no organism has been created of larger size 
 than an infusorial point. No organism is, nor ever has one been 
 created, which is not microscopic. Whatever is larger, has not been 
 created but developed. M.an has not been created, but developed. . . . 
 
THE OEIGIN OF MAN. ISS 
 
 As the human "body has been formed by the extreme separation of the 
 mucous mass, so must the human mind be a separation, a memberment, 
 of infusorial senscdion ! 
 
 More than half a century passed after the germ of what 
 is now popularly known as ' the Darwinian theory ' had 
 begun to captivate the scientific world, when the author 
 of the Vestiges of the Natural History of Creation skil- 
 fully hatched a scheme, in which he sought to prove that 
 the immediate ancestor of Adam was a chimpanzee, and 
 his remote ancestor a maggot I In this book he asserts 
 that — 
 
 It is now ascertained by microscopic research, that the basis of all 
 vegetable and animal substances consists of nucleated cells, i.e. cells 
 having granules within them. Nutriment is converted into these 
 before being assimilated by the system. The tissues are formed from 
 them. The ovum destined to become a new creature is originally 
 only a cell with a contained granule. 
 
 Hence the learned author of the Vestiges concludes 
 that — 
 
 The organization of man gradually passes through conditions gene- 
 rally resembling a wo7-77i, a hsh, a reptile, a bird, and the lower mam- 
 malia before it attains its specific maturity ! 
 
 I think it is possible that our author, in his anxiety to 
 trace back man's ancestry to a ' worm,' may have thought 
 he had Scripture authority for his theory, through a simple 
 misunderstanding of the metaphor used by Job when he ex- 
 claims, ' I have said to corruption, Thou art my father ; to 
 the worrm, Thou art my mother and my sister.' Job xxii. 14. 
 Or it may be that he believes the tradition related by 
 Latham in his Varieties of 3Ian, which the savans among 
 the natives of Tahiti entertain concerning the OHgin of 
 Man. They say that ' a heap of vegetables, in the act of 
 rotting, gave rise to a number of ivornis, and out of those 
 worras men and women were at length developed ! ' 
 
 This theory, so confidently put forward by the author 
 of the Vestiges, after lying dormant for about a quarter of 
 a century, has been revived by Professor Huxley, who has 
 adopted it, and enlarged upon it in an Essay entitled The 
 Physical Basis of Life, in which he says that his object is 
 to lead his followers — 
 
 Through the territory of vital phenomena to the materialistic slough 
 in which they find themselves now plunged, and then to point out 
 the sole path by which, in my judgment, extrication is possible. 
 
156 THE TRUTH OF THE BIBLE. 
 
 Professor Huxley's subsequent article in tlie Fortnightly 
 Revieiu, February 1869, on 'Protoplasm,' adopts the 
 same line of argument ; but whether he has succeeded in 
 extricating his followers from the ' materialistic slough,' 
 in which he admits them to be sunk, is for them to con- 
 sider. For our own part, with Dr. Stirling's reply, As 
 regards Protoplasm, before us, we are inclined to think 
 that the learned Professor is in danger of plunging deeper 
 in the slough of materialism than ever. Indeed he seems 
 to admit as much, as I gather from a lecture which he 
 recently delivered at the South Kensington Museum ; for 
 he frankly owned that his article in the Fortnightly was 
 truly described as ' a frightful mass of infidelity and mate- 
 rialism.' And so in one of his Lay Sermons preached in 
 London, January 7, 1866, he told his audience with can- 
 dour which does him honour, that — 
 
 Scepticism is the highest of duties, blind faith the one unpardonable 
 sin. The man of science has learned to believe in j ustihcation, not 
 by faith, but by verification. 
 
 But on the other hand, in a recent Lecture on Educa- 
 tion, the same Professor, with unaccountable inconsistency, 
 expressed a wish that — 
 
 We had on the bench of bishops a man of the calibre of Butler of 
 the Analogy, who, had he been now alive, could make mincemeat of 
 nine-tenths of the speculative heresies of the present day. 
 
 There is, however, a possible solution of Professor 
 Huxley's seeming paradox, by supposing his idea of the 
 constituent parts of ' mincemeat ' to be the same as that 
 food-creating machine of which he speaks when he en- 
 deavours to define Protoplasm in his paper ' On the 
 Physical Basis of Life,' by asking : — 
 
 Wh}^ should Vitality ' hope for a better fate than the other ^ itys' 
 which have disappeared since Martinus Scriblerus accounted for the 
 operation o? the meaf-^ack by its inherent ^ tneat-rosisting quality/ and 
 scorned the ' materialism ' of those who explained the turning of the 
 spit by a certain mechanism worked by the draught of the chimney ? 
 
 Let us, however, briefly but seriously consider how 
 Professor Huxley treats the subject of Protoplasm. After 
 stating that the physical basis of life, or protoplasm, con- 
 sists of oxygen, hydrogen, carbon, and nitrogen, and that 
 the formation of organized beings from protoplasm is 
 
THE OKIGIN OF MAN. 157 
 
 equally the result of natural forces as the forniation of 
 water is from its constituents ; and after comparing it to 
 the ' semi-fluid ' matter in the stem of a nettle belonging 
 to the vegetable world, or to the ' colourless corpuscles ' of 
 the human blood in a state of marvellous activity, ' creep- 
 ing about as if they were independent organisms,' he 
 proceeds : — 
 
 Thus a nucleated mass of protoplasm turns out to be what may be 
 termed the structural unit of the human body. As a matter of fact, 
 the body in its earliest state is a mere multiple of such units, variously 
 modified ! 
 
 And this the learned Professor calls science ! When he 
 enters upon a field of inquiry in which we necessarily ask 
 at the outset for the reason of variety in species, or for 
 the cause of difference between man and beast, he thinks 
 he can satisfy his readers with the slipshod expression, 
 ' variously modified ! ' This is the man who considers 
 himself entitled to call ' the dogmas of theology baseless,' 
 and ' the blunders of mathematicians of no practical con- 
 sequence 1 ' This is the savant who pronounces ' thought 
 to be the result of molecular forces,' or, as he again calls 
 it, ' the expression of the molecular changes ! ' From 
 which we gather that the Huxleyan mode of reasoning 
 out Protoplasm in the Transmutation of Species theory 
 is by eating shellfish for supper, by which means, to use 
 his own language, ' lobster is turned into man ! ' An 
 argument of about as much force as if he had said, by 
 feeding on eagles we could fly, or that vultures would 
 speak by feeding on us, or a corn-field would possess the 
 power of reason by being sown with human brains — the 
 absurdity of which is only to be paralleled by an anecdote 
 told of a nobleman, now deceased, who was the reverse 
 of Juvenal's adage, 3Iens sana in corpore sano ; for he 
 employed his leisure hours by sowing mince-pies in his 
 garden, fondly believing that he would thereby obtain a 
 fine crop of the same sort to satisfy his cravings at 
 Christmas-tide ! 
 
 Thus, according to the Huxleyan hypothesis. Protoplasm 
 is henceforth to account for everything; but the ' structural' 
 design, the ' multiplying ' power, the ' nucleating ' energy, 
 the ' modifying ' principle, whether its nature, its origin, 
 
158 THE TEUTH OF THE BIBLE. 
 
 its action, its conditions — all tliese are to be unexplained 
 and unaccounted for ! 
 
 Such is the mode by which Professor Huxley expects 
 to pull his followers out of the ' materialistic slough ' 
 in which they are now in danger of being engulphed. 
 Happy would it be for teacher and scholars alike if they 
 could only accept Dr. Stirling's fine reply to such reason- 
 ing, from which the following passage is extracted : — 
 
 This universe is not an accidental cavity in which accidental dust 
 has been accidentally swept into heaps for the accidental evolution of 
 the majestic spectacle of organic and inorganic life. That majestic 
 spectacle is a spectacle as plainly for the eye of reason as any diagram 
 of the mathematician. That majestic spectacle could have beeu con- 
 structed, was constructed, only in reason^ for reason, and hy reason. 
 From beyond Orion and the Pleiades, across the green hem of the 
 earth up to the imperial personality of man, all, the farthest, the 
 deadest, the dustiest, is for fusion in the invisible point of the single 
 Ego — ivhich alone glorifies it. For the subject, and on the model of 
 the subject, all is made. Therefore it is that I cannot help believing 
 that this nucleus itself, as an analogue of the subject, will yet be 
 proved the most important and indispensable of all the cell-elements. 
 
 One step beyond 'in reason, for reason, and by reason,' 
 and we are constrained to exclaim with the Apostle of old : 
 ' Of Him, and through Him, and to Him are all things : to 
 whom be glory for ever and ever.' And as our warrant for 
 this step, may we not, must we not, adopt the inspired 
 declaration of the Mosaic Cosmogony ? — 
 
 So God created man in His own image ; in the image of God created 
 He him. 
 
 We have now to examine the theory of the most 
 distinguished of these savans, who either ignore or im- 
 pugn the authority of Scripture at the present day. Mr. 
 Charles Darwin, grandson of the author of the Botanic 
 Garden, may be regarded as essentially the authority par 
 excellence of modern times in respect to the Origin of 
 Man — a sort of central sun in the scientific world, around 
 which all the lesser lights are now revolving. Yet we 
 must begin by doing him an act of simple justice, by 
 noticing that so confident is he in the truth of his hypo- 
 thesis, that he thinks there is ' no good reason why the 
 views given in this volume should shock the religious 
 feelings of anyone.' ^ 
 
 1 Darwin's Origin of Sjpecies, p. 567, 4th edit. And so Sir Charles 
 
THE OKIGIN OF MAN. 159 
 
 Let us then hear his theory as stated in his own expres- 
 sive words : — 
 
 I believe that animals have descended at most from only four or five 
 progenitors, and plants from an equal or lesser number. Analogy- 
 would lead me one step further, viz. to the belief that all animals and 
 plants have descended from some one prototype. But analogy may 
 be a deceitful g-uide. Nevertheless, all living things have much in 
 common in their chemical composition^ their germinal vesicles, their 
 cellular structure, and their laws of growth and reproduction. There- 
 fore I should infer from analogy, that probably all the organic beings 
 which have ever lived on this earth have descended from some one form 
 into which life was first breathed by the Creator. — Origin of Species, 
 p. 484 of the 1st edit. 
 
 This admission of a Creator, however, for some un- 
 known reason, has been removed from the place where it 
 originally stood to a passage near the end. And I cannot 
 help thinking that our learned naturalist, in advocating 
 his theory of the ' one primordial form,' has a very serious 
 omission in his argument : by not even suggesting where 
 a created germ may be found ; or how the first organic 
 molecule came to exist before life was breathed into it ; 
 or how an ' innate tendency to variability ' with which, as 
 he declares, every variety is imbued, agrees with the fact 
 that the offspring of any creature is more like its parents 
 than any other beings. 
 
 Moreover, as Mr. Darwin's theory of Man's Origin^ 
 which we have just seen he traces back to the ' one 
 primordial form,' i.e. to the primeval fungus, is made to 
 rest partly upon all living things having much in common 
 ' in their chemical composition,' it may be well to notice 
 that there are certain facts of a chemical nature which 
 point to an opposite direction, viz. in favour of the per- 
 manence of species. Thus, for example, the analysis of 
 the chemist shows that the albumen of blood is different 
 from that of the egg^ and both differ from certain forms of 
 albumen present in the fluids of the lower animals. The 
 milk of different species of animals differs in composition, 
 which is also true of the bile, saliva, gastric juices, and 
 other secretions. So likewise in the crystalline form 
 assumed by the material of which the red blood-corpuscles 
 
 Lyell, in his Antiquity of Man, considers that there is nothing in the 
 doctrine of variation and natural selection to weaken the foundations 
 of Natural Theology. 
 
160 THE TEUTH OF THE EIBLE. 
 
 are composed. This substance may be obtained in the 
 form of beautiful crystals, which are not always of the 
 same form even in closely allied species ; e.g. in three mem- 
 bers of the class Rodentia, viz. the rat, the guinea-pig, and 
 the hampster, the crystalline substance assumes the very 
 different forms of six-sided crystals in the first, tetrahedra 
 in the second, and in the third oblique rhomboid-shaped 
 crystals. Thus when such remarkable differences are 
 observed in the chemical composition of animals closely 
 allied, we have the strongest proof against the theory that 
 all animal and vegetable life have a common parentage. 
 And it may be fairly argued that if, in violation of this 
 proof by analysis, we break down the barrier between the 
 classes of animal and vegetable life, and regard every 
 living creature as nothing better than an ' improved plant,' 
 we only get into further difficulties as regards the vegeta- 
 ble world ; for how could there have been seeds, if there 
 had been no plants to seed them ? And if we extend our 
 thoughts as far back as the primeval fungus, still that 
 must have had a hu7)ius from which to draw into its 
 vessels the nourishment of its archetypal existence, and 
 that humus must itself be a ' false mark ' of a pre-existing 
 generation. 
 
 Hence Sir Charles Lyell, in his Principles of Geology, 
 declares that — 
 
 The entire variation from the original type may usually be effected 
 in a brief period of time, after which no further deviation can be 
 obtained. The intermixing distinct species is guarded against hy the 
 sterility of the nnde offspring. It appears that species have a real 
 existence in Nature, and that each was endowed at the time of its 
 creation with the attributes and organization by which it is now dis- 
 tinguished. 
 
 This doctrine of the sterility of hybrids is fatal to the 
 Darwinian theory of man being an ' improved vegetable,' 
 as it is to that other equally irrational hypothesis of his" 
 being only an ' improved ape.' For the law of Nature, as 
 both Lyell and Pritchard have shown, decrees that 
 creatures of every kind shall increase and multiply by 
 propagatioig their own species and not any other. 
 
 In some instances hybrid plants have been made to re- 
 produce either by blending them with the primitive type 
 or with other hybrids. But this rare fertility has never 
 become permanent, and according to Professor Lindley, 
 
THE OEIGIN OF MAN. 161 
 
 it has never exceeded the third generation. A similar 
 law prevails in the animal creation, and its effects are, on 
 a great scale, equally constant and uniform. 
 
 But Mr. Darwin has another theory in what is called 
 Natural Selection, which he thinks may be sufficient to 
 explain Man's Origin from the primeval fungus. Although 
 he 'freely confesses,' to use his own words, that this 
 theory, when applied to the formation of the eye, ' seems 
 tibsurd in the highest possible degree,' he is not deterred 
 from accounting for the enormous head in the Getacea in 
 the following singular way : — 
 
 I will give two or three instances of diversified and of changed 
 habits in the individuals of the same species. When either case 
 occurs it would be easy for NaUiral Selection to fit the animal, by 
 some modification of its structure, for its chang-ed habits, or exclu- 
 sively for one of its several different habits, ... In North America 
 the black bear was seen by Hearne swimming for hours with widely 
 open mouth ; thus catching, almost like a whale, insects in the water. 
 [I see no difficulty in a race of bears being rendered by Natural Selection 
 more and more aquatic in their structure and habits, with larger and 
 larger mouths, till a creature was p?'oduced as monstrous as a whaleJ] — 
 Origin of Species, pp. 183-6, 1st edit. 
 
 What are we to think of Mr. Darwin's opinion of his 
 own theory, when we iind that the portion of the above 
 extract included in brackets was quietly excluded, with- 
 out a word of apology or explanation, in all future 
 editions after the first? Does it not afford proof of 
 the truth of the late lamented Hugh Miller's remark, 
 that ' Never yet was there a fancy so wild and extrava- 
 gant, but there have been men bold enough to dignify 
 it with the name of philosophy, and ingenious enough 
 to find reasons for the propriety of the name ' ? [The Old 
 Red Sandstone, chap, iii.) 
 
 Must we not therefore term it 'absurd in the high- 
 est possible degree,' according to Mr. Darwin's own 
 words, to think that a bear ' lost at sea ' could become by 
 Natural Selection^ in the course of time — say 10,000,000 
 
 ' The late Professor Baden Powell was so captivated by this theory, 
 that he once wrote : — ' A work has now appeared by a naturalist of 
 the most acknowledged authority, Mr. Darwin's masterly volume on 
 The Origin of Species by the law of Natural Selection, which now 
 substantiates on undeniable grounds the very principle so long de- 
 nounced by the first naturalists — the origination of neiu si^ecies hif 
 
 M 
 
162 THE TRUTH OF THE BIBLE. 
 
 years — a very rudimentary wliale? Or how, as it has 
 been humorously said — 
 
 A deer with a neck that is larg-er by half 
 
 Than the rest of his family's — try not to laup-h — 
 
 By stretching and stretching hecomes a giraffe ! 
 
 Or how — 
 
 A very tall pig with a very long nose 
 
 Sends forth a proboscis quite down to his toes, 
 
 And then by the name of an elephant goes ! 
 
 But in order to prove his theory of Natural Selection, 
 Mr. Darwin ought, as Professor Huxley admits in his 
 Lectures to Working Men, ' to demonstrate the possibility 
 of developing from a particular stock, by selective breed- 
 ing, two forms which should be infertile with one another.' 
 Now Mr. Darwin has not shown this, nor can he point 
 to a single instance where different species under Natural 
 Selection produce a new kind which will continue to 
 breed together. We may therefore rebut all his argu- 
 ments with the knowledge of these facts — that there 
 are two fixed laws in nature against the possibility of 
 his theory being true : — 1st. The law of avitism, which 
 limits variation by parental peculiarity; 2nd. The law 
 of hybridism, which being in itself a limited confusion 
 of nature, bears in itself a barrier to the extension of 
 that confusion in the fact that hybrids cease to breed 
 their like. If therefore a law could be found whereby 
 ' transmutation of species,' either by Natural Selection or 
 any other means, could be promoted, there is a law to 
 prevent change of kind, and the one is incompatible with 
 the other. And thus it is seen that Mr. Darwin's way of 
 accounting for the Origin of man is not only, as he admits 
 in one instance, very ' absurd,' but also, as I cannot but 
 think, illogically erroneous and philosophically wrong ' in 
 the highest possible degree.' 
 
 Mr. Darwin, however, has a large following on the other 
 side of the Atlantic, whose opinions we must briefly con- 
 sider, as they have been so ably expounded by the famous 
 Andrew Jackson Davis, founder of the Pantheon of 
 
 natural causes; a work which must soon bring about an entire revolu- 
 tion of opinion in favour of the grand principle of the self-evolving 
 powers of nature.' — Assays and JRevieivs, p. li}9. 
 
THE ORIGIN OF ]VIAN. 163 
 
 Progress^ as he calls it, a magnificent temple on the banks 
 of the Hudson, which, in the comprehensive language of 
 its architect, ' covers an immense field of beautiful con- 
 ceptions, also boundless regions of psychological problems 
 and of scientific discoveries innumerable,' and author of 
 several voluminous works on The Origin and Constitution 
 of Man. 
 
 Professor Davis, according to the custom of his country, 
 speaks with greater freedom than most of our English 
 savans on this interesting subject, for which he is deserv- 
 ing of great commendation. Thus in his Principles of 
 Nature he teaches that matter is the substance of every- 
 thing in the universe^ and that it is a law of matter to 
 produce its ultimate result, viz. mind. And as the first 
 power of motion contained all forces known to exist, so 
 did matter contain the specific properties to produce man, 
 who is the most perfect combination of organised matter. 
 There are only two existing principles : one, the body ; 
 the other, the soul ; one, the Divine positive mind ; the 
 other, the Univercoelum. Man is a part of this great 
 body of the Divine mind. He is a gland, or minute organ, 
 the earth being to him as a stomach. Originally man 
 was an oyster., from which he has progressed to his present 
 condition ; this oyster produced a tadpole^ which was 
 eventually transmuted into a quadruped., and subsequently 
 into a baboon. This latter speedily became an orang- 
 outang, which produced a negro, and the negro is the an- 
 cestor of the white man. The original colour of the hu- 
 man race was therefore black \ subsequent nations be- 
 came brown, the branches of these were red ; from 
 these sprang the yellow ; and thence the white. Such 
 is the exact pedigree of the human race, from an oyster 
 to the white man, according to the instructive American 
 philosophy of the present day.^ 
 
 ^ Let it not be supposed that the American Professor stands alone 
 in his opinion concerning the true origin of the human race ; for our 
 European savans are beginning to adopt the same cheerful view. 
 Thus Dr. F. G. Bergmann, in his recent work entitled He siime d' Etudes 
 dOntologie generale, appears to have projected from his own conscious- 
 ness the beings from which men are developed. Their name is 
 Anthropiskes, an appropriate term for the male species of the ' strong- 
 minded female ; ' and their original habitat was in Central Africa. They 
 developed out of ' apes ; ' and a certain number of them, finding them- 
 
 M 2 
 
164 THE TRUTH OE THE EIELE. 
 
 Our learned Professor, however, considers that man is 
 as yet only half developed compared with what he is to be. 
 For there are six generations through which he has to 
 pass before becoming a perfect mortal and fit to share 
 the bliss of the seventh sphere. The author's experience 
 of the planetary world from a personal visit, which he 
 declares he was permitted to pay by means of spirit- 
 power, enables him to assure us of the physical condition 
 of those celestial beings. Speaking generally, he declares 
 that the inhabitants of the planetary world, although 
 belonging to the genus homo, are not as yet connected 
 with ourselves. Those of Saturn are described as being 
 ' morally and intellectually perfect,' while those of Jupiter, 
 ' in size, symmetry, and beauty of form, exceed those of 
 the earth's inhabitants, walking like quadrupeds by a 
 modest desire to be seen only in an inclined posture, which 
 has thus become an established position amongst them.' 
 The people who dwell in the planet Mars ' are in a much 
 more exalted state than the inhabitants of the earth, and 
 their hair, instead of growing on their heads, envelopes 
 their necks;' the Venusians are represented as 'a bar- 
 barous, savage, and giantlike community, much given to 
 cannibalism,' whilst the Mercurians have a closer affinity 
 to ourselves on account of the striking resemblance to 
 the ape species in general and to the orang-outang in 
 particular ! 
 
 In another of his works the American philosopher, 
 strange to say, seeks support for his opinion respecting 
 the connection between man and beast on the authority of 
 Scripture ! For in his interpretation of Peter's vision. 
 Acts X. 10-13, where St. Peter was commanded to kill and 
 eat the specimens of the Quadrumana and ReptiUa which 
 descended from heaven, our author says : — 
 
 All this simply meant, 'Peter, thou needest not feel too exclusive, 
 too partial, too aristocratic, too high-minded, and above the meanest of 
 
 selves in favourable circumstances, developed into 'black men,' who 
 became the parents of the families v^^hence the brown, copper, yellow, 
 and white races branched oft'. Dr. Bergmann, however, takes a 
 mournful view of the coldness with which his views have been received 
 on the Continent (unconscious, apparently, of the number of English 
 and American philosophers who adopt them), but consoles himself 
 with looking to the science of the future to do him justice. 
 
THE ORIGIN OF MAN. 165 
 
 thy fellow-men, nor yet above the little worm that crawls beneath 
 thy feet, for behold, fhou art related to every four-footed beast and 
 creepimj thing that the Lord hath vuide; acknowledge, therefore, 
 thine universal relationship and sympathies, and be kind and lenient 
 to everything that lives.' Too many, like Peter, shrink from this 
 new method of tracing out their genealogy and ancestral derivations ; 
 but the time is fast approaching when mankind will feel their oneness 
 v-ith 7iature, and with nature's God, to the total annihilation of all 
 narrow-mindedness and empty superficiality. — TAe Grand Harmonia, 
 iii. p. 120. 
 
 There is a frankness and freshness in the opinions of 
 this philosopher concerning the Origin of Man, which 
 contrasts favourably with the confused state of mind under 
 which some of the learned in England appear to be labour- 
 ing. When we find Professor Lesley, another American 
 savant, declaring that he sees ' sufficient evidence that man 
 is a developed monkey,^ we understand what he means. 
 But when we seek to know the opinions of our English 
 philosophers on the same subject, we are perplexed by the 
 uncertain way in which they state them, as if they were 
 afraid either to betray themselves by affirming too much, 
 or else to let the world see that in reality they know so 
 little. Thus, e.g., it is tolerably certain that Professor 
 Huxley is undecided whether to go all length with the 
 Darwinites, and regard man as ' a well-developed mush- 
 room,' or to take his stand beside the American savans, 
 who have so skilfully worked out Lord Monboddo's original 
 theory, and pronounced him to be only 'a developed 
 monkey ! ' For although, in his Evidence as to Man's 
 Place in Nature, Professor Huxley writes : — 
 
 I am fully convinced that Mr. Dnrioin^s hypothesis, if not pre- 
 cisely true, is as near an approximation to the truth as, for example, 
 the Copernican hypothesis was to the true theory of the planetary 
 motions 
 
 on the other hand, in his Lecture On the Fossil Remains 
 of Man, delivered in 1862, while asserting that — 
 
 The difference between the highest and lowest races of men is 
 greater than between the lowest man and the highest ape 
 
 Professor Huxley expressed a hope that in due time 
 there would be found some specimens of — 
 
 Those lower forms which once bridged over the gap between man 
 and some lower pithecoid creature sufficiently different to form ano- 
 ther genus of primates, and sufficiently similar to constitute the step- 
 ping-stone from the ape to some form of the Neanderthcd Man. 
 
166 THE TRUTH OF THE BIBLE. 
 
 Professor Owen takes an entirely different view of this 
 missing-link theory, which his brother jDrofessor so fondly 
 hopes to find. For after the reading of a paper On the 
 Brain of a Microcephalic Female Idiot, at a meeting 
 of the Anthropological Society, he remarked it was 
 possible that an idiot with an imperfectly developed 
 brain might wander into some cave and there die, and in 
 two or three years his bones might be imbedded in sta- 
 lagmite, and when discovered, such a skull might be 
 adduced as affording the loohed-for link connecting man 
 with the inferior animals ; but the brain of such an 
 idiot as the female whose skull was exhibited is dis- 
 tinctly different from that of the anthropoid apes, and 
 the difference is too %uide to he bridged over by the skull 
 of any creature yet discovered. At that discussion Mr. 
 Blake expressed his perfect agreement with the sound 
 sense and good logic of Professor Owen, declaring that 
 'the wild theory of the development of man from the 
 inferior animals was directly opposed to all the facts and 
 reasonings of physiology.^ 
 
 But as doctors proverbially differ, we find the missing- 
 link theory strongly advocated by Professor Carl Vogt, 
 who says in his Lectures on Man : — 
 
 Twenty years ao-o fossil monkeys were unknown ; now we have 
 nearly a dozen. Who can tell but that in a few years we may know 
 fifty ? A year a<ro no intermediate form between Semnopithfcus and 
 Macacus was known ; now we possess a whole skeleton. Who can 
 assert that in ten, twenty, or fifty years we may not possess intermediate 
 forms hetii'een man and ape? If the maeaci of Seneg-al, the baboons on 
 the Gambia, and the gibbons in Borneo could become devehiped into 
 anthropoid ojyes^ we cannot see why these different stocks should be 
 denied the further development into the human type, and that only one 
 stock should possess this privilege ; in short, we cannot see why 
 American races of men cannot be derived from American apes, Negroes 
 from African apes, or Negritos, peril aps, from Asiatic apes ! 
 
 On the other hand, the late Hugh Miller, in his 
 Testimony of the Rocks, positively asserts that 'there 
 are no intermediate species, and no connecting links,' 
 between man and beast. And so Professor Phillips, in 
 his address as President of the Oeological Society, Febru- 
 ary 17, 1860, observes: — 'No possible art or arrangement 
 can present plants and animals in one continuous series 
 from a lower to a higher type.' 
 
THE ORIGIN OF MAN. 167 
 
 The arguments against the anthropoid apes being this 
 missing link, have been summed up by Dr. Pritchard as 
 follows : — 1st. The facial angle of the ape tribe averages 
 from 42° to 50°. In man, from the Negro to the European, 
 from 70° to 80°. 2nd. The antero-posterior diameter of 
 the basis of the skull in the orang is very much longer 
 than in man. 3rd. The position of the great occipital 
 foramen — a feature most important as to the general 
 structure and habits of the whole being — in Tnan is situ- 
 ated immediately behind the middle transverse diameter ; 
 while in the adult chimpanzee it is in the middle of the 
 posterior third part of the basis cranii. 4th. The far 
 greater size and development of the bony palate in apes 
 than in man. Lastly, the arms of the chimpanzee extend 
 below the knee-joint, and of the orang they reach as far 
 as the ankle-joint. {Natural History of Man, pp. 117, 
 130.) 
 
 I would suggest, however, for the consideration of those 
 who are not satisfied with Dr. Pritchard's arguments, 
 whether the supposed existing race of Tailed Men may 
 not afford some clue to the missing link which some of 
 our savans are evidently determined to find. Whether 
 there have been such a race of creatures on this earth, let 
 the following evidence decide. 
 
 John Struys, a Dutch traveller, who visited the isle of 
 P'ormosa in the middle of the seventeenth century, relates 
 that one of the savage islanders having killed one of the 
 sailors, was captured after a desperate struggle, when — 
 
 He was tied up to a stake, where he was kept for some hours before 
 the time of execution arrived. It was then that I beheld what I never 
 thought to see. He had a tail more than a foot long, covered with red 
 hair, and very like that of a cow. When he saw the surprise which 
 this discovery created, he informed us that his tail was the effect of 
 climate, for that all the inhabitants of the southern side of the island 
 were provided with like appendages. 
 
 A century later Lord Monboddo published his opinions 
 on the subject, to which we have already alluded. Dr. 
 Johnson is said to have rebutted his theory by observ- 
 ing :— 
 
 Of a standing fact, Sir, there ought to be no controversy ; if there 
 are men with tails, catch a homo caudatus. It is a pity to see Lord 
 Monboddo publish such notions as he has done. Other people have 
 
168 THE TRUTH OF THE BIBLE. 
 
 strange notions, but they conceal them. If they have tails, they hide 
 them ; but Monboddo is as jealous of his tail as a squirrel.^ 
 
 Yet SO fully impressed were many with the truth of his 
 tail-theory, that it was no uncommon sight to see maps, 
 which were published at the end of the last century, 
 having a portion of the world marked off as inhabited by 
 ' tailed men ' who were supjDosed to reside there. 
 
 In the Essays published at the same time by Francis 
 Grosse, F.R.S., the author declares : — 
 
 According to common report, there are m Ii'ela7icl a few remaining 
 descendants of the people luith tails. To one of them (an old woman) 
 John Cockle, Esq., offered a handsome sum of money for an ocular 
 proof of this phenomenon, and on her refusal, attempted to satisfy his 
 curiosity by force ; a scuffle ensued, the old woman cried out, and 
 brought two sturd}- fellows (her grandsons) to her assistance, who 
 beat him most cruelly, and laid an indictment against him for an 
 assault on their grandmother, and it was not without considerable 
 expense that the matter was accommodated. — Essay v. p. 19. 
 
 About twenty years ago it was commonly reported that 
 between the Bight of Benin and Abyssinia there were 
 tailed anthropophagi named by the natives Niam-niams, 
 whom M. de Castelnau in 1851 thus describes : — 
 
 They were sleeping in the sun : the Haoussas approached, and fall- 
 ing on them, massacred them to the last man. They had all of them 
 tails forty centimetres long, from two to three in diameter. Among 
 the corpses were those of several women, who were deformed in the 
 same manner. 
 
 M. d'Abbadie, another Abyssinian traveller, writing in 
 1852, gallantly refutes his compatriot's assertion respect- 
 ing the feminine caudal appendage, quoting the authority 
 of an Abyssinian priest as saying : — 
 
 At the distance of fifteen days' journey south of Ilerrar, is a place 
 where all the men have tails, the length of a palm, covered with hair, 
 and situated at the extremity of the spine. The females of that 
 country are very heatdifid and tailless. I have seen some fifteen of 
 these people at Besberah, and I am positive that the tail is natural. ' 
 
 Dr. Wolff, the Jewish missionary, has improved upon 
 the foregoing account, as in the second volume of his 
 Travels and Adventures^ published in 1861, he says : — 
 
 ^ Dean Ramsay mentions in bis Reminiscences that on one occasion, 
 when Lord Monboddo wished to give precedence to his brother judge. 
 Lord Karnes, the latter drew back, saying, 'By no means, my Lordj 
 you must walk first, in order that I may see your tail ! ' 
 
THE ORIGIN OF MAN. 169 
 
 There are men and icomen in Abyssinia 7cith tails like dogs and horses. 
 There are many known instances of this elongation of the caudal ver- 
 tebra, as in the Poonangs of Borneo. 
 
 In order to confirm the truth or falsehood of this tale, 
 Mr. Cameron, a savant of Calcvitta, applied in 1869 to 
 the Asiatic Society to assist him in the cost of an ex- 
 pedition to Borneo. For when at Sarawak, he received 
 from traders who had visited the Kyan country the most 
 definite account of this tailed race. They are said to be 
 without clothes of any sort, and to live' in trees, which 
 reminds us of the gorilla described by Hanno 200 B.C., but 
 which was considered a fabulous creature until about thirty 
 years ago. 
 
 The most decisive testimony, however, in favour of the 
 caudal appendage is that of Col. du Corbet, a French 
 traveller, who in a report to the French Academy of 
 Science gives the following account of what he himself 
 had seen : — 
 
 When living- at Mecca in 1842, and being intimate with an Emir, I 
 spoke to him of the Ghilane race, and told him how much the 
 Europeans doubted the existence of men with tails. In order to con- 
 vince me of the reality of the species, the Emir ordered before me one 
 of his slaves called Belial, about thirty years of age, who had a tail, 
 and who belonged to this tribe. On surveying this man I was 
 thoroughly convinced. He had no beard, and his body was not hairy. 
 lie was very active and hardy ; his height was rbout five feet. His 
 tail 2vas more than three inches long, and almost asjlexihle as that of a 
 monkey. 
 
 Although Professor Huxley may not be satisfied with 
 the tailed men of the present day affording proof of the 
 ' missing link ' between man and beast, he evidently thinks 
 he has a clue to the problem (the solution of which he 
 and his confreres appear to be as anxiously seeking as 
 tlie alchemists did the secret of transmuting iron into 
 gold) by quoting triumphantly a tradition current amongst 
 the natives about the Bight of Benin, to the effect that 
 the chimpanzees abounding there did 07ice belong to 
 their tribe, but were expelled for their filthy habits ; the 
 consequence of which was, that, not improving their 
 natural propensities, they by degrees assumed a beastlike 
 form in keeping with their mental condition. (^Man^s 
 Place in Nature, p. 45.) 
 
 Notwithstanding the ample testimony which has been 
 
170 THE TRUTH OF THE BIBLE. 
 
 adduced in favour of tailed Trien and women now alive, 
 some of our savans declare it is simply impossible for a 
 human being to have a tail, as the spinal vertebrae in man 
 do not admit of elongation as in caudate animals. Never- 
 theless, if such be the conclusion of science, and the ideal 
 missing link be not found where it ought to be, I venture 
 to think that there is far greater proof in favour of a 
 tailed race now existing on earth than of that darling 
 theory so powerfully maintained in the present day that 
 man is nothing more or less than a well-developed ape of 
 an age it may be more than 9,000,000 years ago I 
 
 It is singular, to say the least, to contrast the credulity of 
 scepticism on this point with the belief of the aborigines 
 of New Zealand, who, according to what the missionary 
 Marsden was informed by the native Duaterra, believed 
 that three gods made the iirst man, and that the first woman 
 was made out of man's ribs. Their general term for bone 
 is ' Eve.' They have a tradition of the legend concerning 
 the man in the moon, and that at some former period 
 the serpent spoke with man's voice ; that the world was 
 originally under water; and they assign to each of their 
 three gods his own peculiar part in giving to it its present 
 form. 
 
 It must not, however, be supposed that all the philoso- 
 phers are of one mind on such important subjects as the 
 Origin of Species or the laws of Reproduction and Natural 
 Selection. Some, indeed, like the late Dugald Stewart, 
 have naturally argued that ' the transition to Atheism is 
 not very wide from those representations of human nature 
 which tend to assimilate to each other the faculties of 
 man and beast ; ' since the advocates of near relationship 
 between the two being unable to raise brutes to the level 
 of man, with due consistency degrade man to the level of 
 brutes in order to complete the symmetry of a scientific 
 problem. 
 
 When these speculations were first started about two cen- 
 turies ago, and maintained with the same pertinacity which 
 they have been in our own day, they were stoutly opposed 
 by a philosopher of that age in the following manner : — 
 
 Of a truth, vile epicurism and sensuality will make the soul of man 
 so deirent-rate and blind, that he will not only he content to slide into 
 brutish immoralitj, but please himself in this very opinion that he is 
 
THE ORIGIN 01' MAN. 171 
 
 a real hnite already, an ape or a hahoon^ and that the best of men are 
 no better, saving that civilization and industrious education have made 
 them appear in a more refined shape, and long inculcated precepts 
 have been mistnken for cognate principles of cognate honesty and 
 natural knowledge. — Henry Moore's Conjectura Cahbalidica p. 175, 
 A.D. 1662. 
 
 Nor is the testimony of one of the readiest wits of our 
 age less decisive in condemnation of the wild speculations 
 which have muddled the brains, as we must charitably 
 conclude, of so many of our sauans in the present day. 
 
 What, exclaimed Sydney Smith, has the shadow cr mockery of 
 faculties given to beasts to do with the immortality of the soul ? It 
 is no reason to say that because they partake in the slightest degree 
 of our nature, they are entitled to all the privileges of our nature. I 
 confess I have such a marked and decided contempt for the under- 
 standing of every baboon I have yet seen, I feel so sure the blue ape 
 without a tail will never rival us in poetry, painting, and music, that I 
 see no reason whatever why justice may not be done to the few 
 tatters of understanding which they may really possess. I have some- 
 times felt a little uneasy at Exeter Change from contrasting the 
 monkeys with the 'prentice boys who are teasing them ; biit a few 
 pages of Locke, or a few lines of Milton, have always restored me to 
 tranquillity, and convinced me that the superiority of man had nothing 
 to fear. — Elementanj SketcJies of Moral Philosophy, Lecture XVIII. 
 
 The only serious argument which we happen to have 
 met with on this subject is to be found in Dr. Adam 
 Clarke's learned disquisition as to the animal which se- 
 duced our first parents in Paradise. The LXX. and the 
 Authorised Version have adopted the word ' serpent,' which 
 in the course of ages has become so imbedded in the 
 national mind, that it seems something like ' heresy ' to 
 doubt it. Yet Dr. Clarke has brought forward some 
 powerful arguments for the opposite view. He points out 
 that the word tJTii nacJiish has various meanings in Scrip- 
 ture, such as ' enchanter,' 'fetters of brass,' 'filthiness,' 'a 
 serpent,' ' a whale,' and ' a crocodile.' From the similarity 
 of its root with the Arabic word chanas or khancis, which 
 signifies both ' an ape ' and ' the devil,' he considers ' that 
 a creature of the ape or orang-outang kind is here in- 
 tended.' And he sums up the Biblical narrative of the 
 temptation in the following words : — 
 
 In this account we find : — 1st. That whatever this Nachish was, he 
 stood at the head of all inferior animals for wisdom and understand- 
 ing. 2ud. That he ivalked erect, for this is necessarily implied in his 
 
172 THE TRUTH OF THE BIBLE. 
 
 punishment — <m thy hcJhj — i.e. on all fours ^ sAaZ^^ thou go. 3rd. That 
 he was endued with th" (jift of speech, for a conversation is here related 
 between him and the woman. 4th. That he was also endued with the 
 gift of reason, for we find him reasoning and disputing with Eve. 5th. 
 That these things were coiwnon to thi^ creature, the woman, no doubt, 
 having often seen him walk erect, talk, and reason, and therefore she 
 iQ&\\i\QS, no kind of surprise, yv]ien he accosts her in the language re- 
 lated in the text. — Clarke's Comment. Genesis iii. 
 
 Hence Dr. Adam Clarke concludes that it was an ape 
 or an orang-outang which talked with Eve in Paradise ; 
 and if this be a true conclusion, I would suggest the 
 possibility of this creature in his original condition 
 belonging to the race which forms the ' missing link ' 
 between man and beast. 
 
 Connected with this branch of Anthropology our savans 
 are greatly at issue among themselves concerning the 
 ' irrepressible ' negro, as he was once termed, before the 
 abolition of slavery; e.g. Mr. Carter Blake pronounces 
 the negro and the European to be distinct species of men. 
 Professor Davis of America considers the negro to be the 
 direct and immediate ancestor of the white man. The 
 late Dr. Hunt, President of the Anthropologiccd Society, 
 declared that — 
 
 An anatomist with the 7iegro and orang-oidang before him, after a 
 carefid comparison, would say, perhaps, that Nature herself had been 
 puzzled where to place them, and had finally compromised the matter 
 by giving them an exactly equal inclination to the form and attitude 
 of each other. 
 
 This last opinion, however, has received the strongest 
 condemnation from his confrere Professor Huxley, who 
 seems at a loss to find words sufficiently strong in repro- 
 bation of what appears to the outside world as harmless a 
 vagary as any which the learned Professor has himself 
 upheld. For when Sir Charles Lyell showed Professor 
 Huxley a cast of the Neanderthcd skidl, which had been 
 exhibited at a meeting of Grerman savans at Bonn, a.d. 
 
 ^ Dr. Adam Clarke is scarcely warranted in interpreting the ex- 
 pression ' on thy belly ' to be the same as ' on all fours,' as the Hebrew 
 gah-on, 'belly,' is a peculiar word, applicable only to those reptiles 
 which move in that way ; and is used in LeviticMs xi. 42 to distinguish 
 the two orders of Ophidia and Saura, ' snakes and lizards,' as the 
 Jews were forbidden to eat both, viz. ' Whatsoever goeth upon the 
 belly, and whatsoever goeth upon all four, or whatsoever hath more 
 feet among all creeping things that creep upon the earth.' 
 
THE OEIGIN OF MAK 173 
 
 1857, and whicli then elicited many grave doubts as to its 
 being human or not, Professor Huxley at once remarked 
 ' that it was the most ape-like skull he had ever beheld ; ' 
 and though in his lecture On Fossil Remains, delixered in 
 1862, he terms it 'the Neanderthal man,' we prefer his first 
 conclusion, as the proverb ' second thoughts are best ' is 
 not always true, and therefore we believe it to be without 
 doubt the skull of some singularly intelligent ape of the 
 family Slmiacke, which was gifted with rather more brains 
 than his contemporaries, and whose skull had received a 
 fuller development thereby. 
 
 There is an old legend respecting another skull found 
 in the catacombs of Eome, whose apocryphal history, with 
 the aid of a little imagination, may throw light on the 
 subject before us. Tradition reports the skull to have 
 belonged to an early Christian martyr, all doubts having 
 been set at rest by the skull informing its discoverers in 
 an audible manner of its name and age, as well as the 
 cause of its owner's death.* Let us then suppose a similar 
 miraculous interposition in the case of the Neanderthal 
 skull, and that with a restored jaw, which is wanting in 
 the original, it had been prompted to declare to the 
 curious savans at Bonn its antecedents both of age and 
 species, and had improved the occasion by a ' free hand- 
 ling ' of some of the scientific hypotheses afloat in the 
 present day. It might then have addressed its distin- 
 guished family circle ^ somewhat as follows : — 
 
 ' Gentlemen, Eelatives, and Friends, — During my long 
 retirement, now extending over a course of many thousand 
 
 1 Alplionsus Mendoza mentions in his Cuntrov. Theolog., Qufest. vi. 
 Scholast. § 5, another instance of a dead man's skull uttering- a 
 certain speech to Macarius the Egyptian anchorite, and Eenatus Lau- 
 rentius improves upon the fact by assuring us that ^ ivithout douht it 
 teas an angel that did speah in this sktdl.^ 
 
 ^ Dr. J. Bernard Davis says, in vol, i. of the Anthropological Review ^ 
 that ' the form of the Neanderthal skull is the result of a synostosis, 
 and not to be regarded as a race-character.' If this newly-coined 
 word si/nostosis, or ossification of the sutures, be derived from the 
 Greek (rtvovnia, which signifies ^a meeting of friends ' or 'family 
 party' according to the lexicons, possibly Dr. Davis meant to imply 
 that the Neanderthal skull acquired its ' ape-like ' shape from its 
 converse with such a large family^ partly of relations, in the scientific 
 circle at Bonn ? 
 
174 THE TRUTH OF THE BIBLE. 
 
 years, I have witnessed with extreme pleasure in these 
 latter days the wonderful advance of science in all its 
 ramifications, and especially in that which relates to the 
 human race, for the Grecian philosopher Epicurus taught 
 you of old — 
 We are a sufficient theme for contemplation the one for the other — 
 
 and the English poet Pope seems to have been of the 
 same opinion when he wrote : — 
 
 Know then thyself, presume not God to scan, 
 The proper study of mankind is man 
 
 though the original idea appears to have belonged to the 
 Egyptians, as the TimOl asaurbv inscription on their Isidian 
 temple sufficiently shows. 
 
 ' In this present enlightened age of reason and progress 
 it may be safely asserted that the schoolmaster is indeed 
 abroad, and I am sanguine enough to indulge the pleasing 
 hope that his travels have not yet come to an end. During 
 the last century I well recollect the interest which the 
 celebrated Lord Monboddo excited, when he proclaimed 
 with remarkable consistency the grand discovery that men 
 once possessed tails like apes, which had in course of time 
 disappeared through the necessities of their domestic 
 institutions. The envious critics of the day inflicted so 
 cruelly " forty stripes save one," after the manner of the 
 Jews, upon the originator of this brilliant idea, that he 
 was compelled to bow in silent grief to those literary 
 tyrants ; and the theory has been allowed to slumber 
 during the last 100 years, until revived under happier 
 auspices and in more enlightened days by yourselves, 
 Grentlemen, whom I have the honour to see around me. 
 
 ' I welcome with extreme satisfaction the deep researches 
 which so many of you are now making respecting the 
 Antiquity and Origin of that compound being Man. I 
 think, with Professor Waitz, that it is quite immaterial 
 whether the antiquity of man be reckoned at 35,000 or 
 10,000,000 years, or any possible number between the two. 
 I have heard of some attempts made by learned Grermans, 
 like the Chevalier Bunsen, to estimate man's age by the 
 number of years required for pottery sinking a certain 
 depth in the alluvial soil of Egypt, but fear there is some 
 
THE ORIGIN OF MAN. 175 
 
 truth in the charge brought against them by their enemies, 
 that they have stuck fast in the Nile mud, and that their 
 ideas are no better than the dreamy nebulosities of used-up 
 scientific speculation.^ 
 
 ' I am a good deal puzzled at the great difference of 
 opinion existing amongst many distinguished philosojDhers 
 concerning the exact origin of your illustrious race ; and 
 am at present quite undecided whether to accept the 
 Huxleyan theory that man is nothing more or less than a 
 well-developed monkey^ and that the missing link will 
 turn up in due time if you have only patience to wait for 
 it ; or the Darwinian hypothesis, which traces man's pedi- 
 gree back to the vegetable world, and regards the genus 
 homo as sprung from the loud-smelling fungus — whether 
 your ancestor is to be found in one species of the monkey 
 tribe, as Lord Monboddo supposed, or in three, as your own 
 Dr. Carl Vogt contends, or whether he must not be looked 
 for according to the great spiritualist of the far West, 
 Professor Davis, in that delicious mollusc the native oyster 
 — whether to side with the author of the Vestiges, who has 
 pronounced in favour of the tvorni, or that other alterna- 
 tive which Swedenborg has adopted from the Grrecian 
 philosophy, viz. the mundane egg, as Aristotle in his De 
 Gente Aninialium says, " If men and animals have sprung 
 from earth, they must have done so in one of two ways : 
 either they crawled out as worms or came out as eggs " — 
 whether to adopt the hypothesis of Lamarck, who contends 
 that all living things sprang from a solitary homogeneous 
 jelly, or, lastly, that of Oken, who in his Physico- Philo- 
 sophy declares the current creed of the savans of his time, 
 that man and beast have alike sprung from a minute or- 
 ganic point, not equal in size to the ten millionth part 
 of the smallest pin's head. 
 
 ' With such conflicting opinions, so confidently set forth 
 by such celebrities, I confess my inability to decide which 
 of you bears the palm ; as the old Romans used to say : — 
 
 Palmam qui meruit, ferat 
 
 * De Quincey, in the Preface to his Ussai/s, -protests ' against the habit, 
 prevalent through the last fifty years, of yielding extiavagant prece- 
 dency to German critics, as if better and more philosophic, because 
 more douchj, than our own. 
 
176 THE TRUTH OF THE BIBLE. 
 
 but for politeness sake I will suppose them all to be equally- 
 true, and, with your leave, I would add, perhaps all equally 
 false. 
 
 ' I have heard with great regret of the unhaiDpy dispute 
 between the two learned Professors Owen and Huxley as 
 to whether the hind paws of apes are to be called hands 
 or feet ; as well as the fiery discussion concerning that 
 part of the brain called the hippocampus minor ; and since 
 Owen treads the old paths while Huxley advocates an 
 entirely opposite view, I think it will not be unfair to 
 either party if we regard the brain of the former as that 
 of a man, while the latter (let me say it tenderly and 
 without the slightest desire of giving offence) must be 
 content with that of his ancestral ape ! For, as another 
 English Professor has wittily remarked in his charming- 
 story of the Water Babies respecting the Origin of Man, 
 "Nothing is to be depended on but the great hippo- 
 potamus test. If you have a hippopotamus major in 
 your brain, you are no ape, though you had f@ur hands, 
 no feet, and were more apish than the apes of all aperies. 
 But if a hippopotamus major is ever discovered in one 
 single ape's brain, nothing will save your great, great, 
 great, &c., greater, greatest grandmother from having been 
 an ape too." 
 
 ' It is a matter of much interest in this " talking " age 
 to see so many gifted speakers investigating the subject 
 of the Origin of Speech \ but whether the "bow-wow" 
 method by imitation, or the " pooh-pooh " theory of inter- 
 jection, is nearest the truth, I frankly own I cannot say; 
 though at the same time I am persuaded of the truth of 
 the wise king's saying that " in making of books," and may 
 I not also add, " in much talking, there is no end." 
 
 ' I have read with great wonder the voluminous works 
 of the Biblical critics, from the time of Astruc, the founder 
 of that " out-of-all-reason " school of Scripture exegesis, to 
 those of the many hermeneutical writers in the present day. 
 And I cannot think, to name the two most distinguished 
 of this school dming the eighteenth and nineteenth 
 centuries, that the mythic theory which Yolney apjDlied to 
 Christ, and which Bishop Colenso, after having been duly 
 instructed by the old Zulu, now applies to Moses — thus 
 relegating the founders of the two great religions of 
 
THE ORIGIN OF MAN. 177 
 
 ancient and modern times to the position occupied by 
 Hercules and Eomulus of yore, or by Pope Joan and 
 William Tell in the present age — is deserving of much 
 attention. I would, however, remind you, that, though 
 the distinguished author of the Principles of Nature 
 asserts, " Matter is the substance of everything in the uni- 
 verse," other equally eminent authorities have doubted 
 even the existence of matter itself, upon the principle of 
 the old adage, " What is matter ? Never mind. What is 
 mind ? No matter." Even so it may prove in the long 
 run that man is altogether a myth, and that the human 
 race has never existed at all ! 
 
 ' Thus much. Gentlemen, I have ventured to remark on 
 some of the stirring questions which are now dividing the 
 attention of your learned world ; and if you will permit 
 me to add one more word in parting, I would say that if 
 you wish to know my own private opinions respecting man 
 being a mushroom, an oyster, a worm, or an ape-descended 
 animal, I frankly own myself incompetent to solve so 
 difficult a problem. Recollecting the well-known line of 
 one of the British poets — 
 
 Fools rush in where angels fear to tread — 
 
 I would ask yoti to excuse me from giving judgment 
 in so weighty a cause. For myself, I will say this much, 
 that although the actions of many of your species in the 
 present day warrant the strongest suspicions of some 
 mysterious affinity to certain animals such as the goose, 
 the ass, the ape, and the hear — for your own Groethe, in 
 his masterpiece, Faust,^ teaches "There is nothing more 
 horrible than man ; he is filthy like a pig ; brutal like 
 an ox ; ridiculous like an ape ; passionate like a lion ; and 
 venomous like a snake. He is a compound of all bestiality " 
 — I can only assure you, on my honour, that when I 
 walked your earth, before Adam delved or Eve span, it 
 
 of 
 
 , St 
 
 IS represented as throwing off all authority and entering on free inquiry. 
 Johann Faust was a real character, a necromancer of Suabia and con- 
 temporary of Melanchthon, whose * sorceries ' were celebrated throug^h- 
 out Europe in the sixteenth century. 
 
 N 
 
178 THE TRUTH OF THE BIBLE. 
 
 was as a very humble chimpanzee ; and although I was 
 the propagator of many little chimpanzees, I have no 
 reason to think that they in their turn acted differently 
 from their aged parent. For, as the illustrious Bacon used 
 to say, " Perpetuity by generation is common to beasts ; 
 but memory, merit, and noble works are proper to men." 
 And the same great philosopher went so far as to declare 
 that " it addeth deformity to an ape to be so like a man " 
 — a sentiment which you would do well to consider with 
 the gravest attention. And in another place, w^hen com- 
 menting on the boasted wisdom of man, he skilfully com- 
 pares it " to the wisdom of rats, who always leave a house 
 before it falls ; and to that of the fox, which thrusts out 
 the badger who digged and made room for him ; and to 
 that of crocodiles, that shed tears when they would de- 
 vour." And so. Gentlemen, if I may no longer call you 
 Relatives and Friends, I have the honour to bid you, wdth 
 feelings of the deepest respect, in the language of the 
 poet — 
 
 Farewell ! 
 A long farewell to all my greatness ! ' 
 
 With such lively testimony from the vigorous brain of 
 the Neanderthal skull on some of the leading questions of 
 the day, as entertained by the savaTis of modern times, 
 we turn to see how far their opinions may be considered 
 as the original product of their prolific minds, or whether 
 they must not be regarded as mere plagiarisms from the 
 philosophers of old, who, though unblessed with a revela- 
 tion from on high, were doubtless in their day wdiat is 
 called 'acknowledged authorities' in all that relates to 
 the Origin and Antiquity of Man. By this means we 
 shall discover how far our ' advanced thinkers ' of the 
 present age have any claim to the title of originality in 
 their speculations on the subject. 
 
 If this shall prove to be the case, they will have the 
 consolation of knowing that one of the most distinguished 
 of our English philosophers has frankly admitted that it 
 must be always so. William Robert Grrove, President of 
 the British Association in 1866, in his admirable work on 
 The Correlation of Physiccd Forces, has well said : — 
 
 The more extended our research becomes, the more we find that 
 hnowlcclyc is a thing of slow progression, that the very notions which 
 
THE ORIGIN OF MAN. 179- 
 
 appear to ourselves new have arisen, though perhaps in an indirect 
 manner, from successive inodifications of traditional opinions. Each 
 word we utter, each word we think, has in it the vestiges— is in itself 
 the impress, of antecedent woixls and thoughts. As each material 
 form, could we rightly read it, is a book, containing in itself the past 
 histor}^ of the world, so, different though our philosophy may now 
 appear to be from that of our progenitors, it is but theirs added to or 
 subtracted from, transmitted drop by drop through the filter of ante- 
 cedent, as ours will be through that of subsequent ages. The relic is 
 to the past as the germ is to the future. ... In all phenomena the 
 more closely they are investigated, the more are we convinced that, 
 humanly speaking, neither matter nor force can be created or annihi- 
 lated, and that an essential cause is unattainable — Causation is the 
 will ; Creation the act of God. 
 
 It is satisfactory to be able to quote the opinion of 
 this distinguished President of the British Association in 
 1866, because his successor in the chair at the Norwich 
 meeting, two years later, who has not inaptly been termed, 
 in order to distinguish him from his more illustrious 
 namesake, ' the injudicious Hooker,' gave utterance to 
 such questionable speculations in his inaugural address, as 
 to cause the veteran Professor Sedgwick to express his 
 regret that his health prevented him from raising his 
 protest against some of the statements therein contained.^ 
 It would be surely better for the advancement of science, 
 if some of these hasty speculators possessed the wisdom of 
 the founders of the British Association, like Brewster, and 
 Sabine, and Airy, and P'araday, and abstained from dog- 
 matically asserting their incredible and unphilosophical 
 theories. 
 
 Eespecting the multifarious and divergent theories 
 which have been put forth by various scientific speculators 
 in order to account for the Origin of Man., all of which 
 appear to be in opposition to the plain statements of 
 Scripture, I cannot close this chapter without adducing 
 the testimony of the Eev. Walter Mitchell, who has elo- 
 
 ^ Although Dr. Hooker, in his inaugural address, made a compli- 
 mentary reference to an article by Dr. Hannah in the Contemporary 
 Hevietv, who had there enumerated a long list of educated preachers 
 of the Gospel who have ' adorned science by their writings, and 
 religion by their lives,' he had the singularly bad taste to make use 
 of his position in the presidential chair for insinuating that the great 
 majority of the clergy held widely different views, without ofi'ering 
 anything like proof in support of his unfounded charae. 
 
 N 2 
 
180 THE TRUTH OF THE BIBLE. 
 
 quently said in liis speech at the Victoria Institute, 
 April 5, 1869:— 
 
 Nowhere yet have we perceived in nature any instance in which 
 the inorganic world has been able to acquire that power, without 
 coming in contact with that power previously existing. AVe mav go 
 back for an almost infinite series, but we must come to the time when 
 that power was first given, and then the Bible reveals to us one great 
 fact, not only that there is a Creator of all things, but a Sustainer of 
 all things. The modern so-called philosophy, which is endeavouring 
 as far as it can to ignore the Creator, to push Him farther back, and 
 to hide from us the knowledge of the wisdom which we can read in 
 Plis works ; that same philosophy is totally and entirely ignorant of 
 this, that all these things required not only an Almiiihty Creator, 
 but an Almighty Sustainer; and the Bible shows us how all these 
 things are perpetually under the eye of the Heavenly Father. Two 
 sparrows may be sold for a farthing, but not one of them can fall to 
 the ground without His knowledge. That is told to me as a proof of 
 that Heavenly Father's power, and care, and love for me ; and I 
 protest against this so-called philosopliy not only as nnsound, not only 
 as wiscientijic^ as I most thoroughly believe it to be, but also jis un(/odIj/f 
 denying God's sustaining power, and it would also deny, if it could, 
 His creating power. That is the reason why we show these scientific 
 gentlemen that there is not one single fact brought forward to prove 
 that there is no such thing as life, or that there is not a power in 
 organic nature which is not to be found in inorganic nature. Man 
 has the greatest manifestation of God's power in his own body — 
 manifestations which altogether transcend his intellect. No man 
 could make his own eye, or his own heart, or his own nervous system. 
 The whole of the vital actions of man's body depend on a higher 
 •wisdom than he possesses. But man has something else totally and 
 entirely distinct from all this vital power and force. This vital 
 power and force he possesses in common with the plant and with the 
 animal. But his higher mental powers and reason are totally and 
 entirely distinct from his vital powers, though they may be bound up 
 with them ; and they have been given to hira by his Creator, as the 
 sign and mark of his having been created in the image of that 
 Creator. 
 
THE ORIGIN OF MAN. 181 
 
 THE ORIGIN OF MAN 
 ACCORDING TO ANCIENT THEORIES. 
 
 CHAPTER IX. 
 
 We have now to consider what was the belief of the ancient 
 philosophers respecting the Origin of Man ; and I think 
 we shall find evidence enough to show that the modern 
 speculations on this interesting subject, which have been 
 considered in the preceding chapter, so far from being 
 original, appear to be something very like plagiarisms 
 from the ideas of those old savans, who, being without a 
 revelation from on high, had much to be said in their 
 favour for their curious notions on this important point. 
 
 We have already seen (Chap. III.)? ^^ noticing the 
 Cosmogony of the Phoenicians, that man's origin is there 
 traced to the mundane egg — an idea which seems to 
 have found great favour with Swedenborg in the last 
 century, as it has with Professor Huxley in the present 
 day. Sanconiatho, the Phoenician historian, who declares 
 it was by the mundane egg that the Zophaseim, i.e. ' the 
 star-gazers' or ancient astrologers, came into the world, 
 has another string to his bow, and teaches that the first 
 two mortal men, respectively termed jEon and Protogonus, 
 were born of the marriage between Golpias and Baau, 
 the former being the 'wind,' and the latter meaning 
 'Night.' (Eusebius, Pra^p. Evang. i. 10.) 
 
 Berosus, in his account of the Chaldoian creed re- 
 specting the Origin of Man, says : — 
 
 There was a woman named Omoroca,'^ which in the Chaldrean lan- 
 guage signifies Thalatth, whom Belus, the chief deity, cut asunder, and 
 
 1 Bunsen contends that the Thalattli of the Chaldees can only 
 signify ' the egg-producing ; ' and that, according to Professor Dietrich, 
 Omoroca has the same meaning, for * it contains the word egg by 
 dividing it into (a) Mar-hiia; e.e. the inmate of the q^^.' — Egypt's 
 Place in Universal History, iv. 150. 
 
182 THE TKUTH OF THE BIBLE. 
 
 of one half of ber formed the earth, and the other the heavens. Then 
 Belus took off his own head, upon which the other gods mixed the 
 blood as it crushed out with the earth, and from thence were formed 
 vien. On this account it is that they are rational^ and partake of 
 di\ine knowledge. — Eusebius, Chronicon, v. 8. 
 
 The Egyptians appear to have held much the same 
 creed as the Phoenicians respecting the mundane egg, as 
 in a temple at Philse on the Nile, one of their chief dei- 
 ties, Phthah-Sokari-Osiris, is represented simply with the 
 skull-cap in a sitting posture on a potter's wheel, and form- 
 ing an egg, with the following inscription beneath : — 
 
 Osiris, the father of the beginnings, creating tJie egg of the sun and 
 moon, lirst of the gods of the upper world. 
 
 And in a hieratic papyrus, now at Berlin, it is said that 'gods 
 and men came out of his mouth.' (Jjepsius' Denhmndler, 
 vi. 117.) Hence, in the Egyptian Ritual, chap, liv., con- 
 taining an account of ' How a Person receives Breath in 
 Hades,' he is represented as saying : — 
 
 O Turn ! give me the delicious breath of thy nostril. I am the egg 
 of the Great Goose Seb. I grow, it grows ; I live, it lives in turn, 
 stimulating the breath. . . . Osiris has opened his mouth and unclosed 
 his eyes. 
 
 The Egyptians were also believers in metempsychosis, 
 or, as it would now be termed in Darwinian language, ' the 
 Transmutation theory' — the outcome of 'Natural Se- 
 lection.' They believed that the soul, on its departure 
 from the body, passed into the form of that animal which 
 happened to be born at the same time. Afterwards it 
 passes from one animal to another, until it goes through 
 the forms of all creatures, such as birds, beasts, and 
 fishes ; after which it again enters a human frame and is 
 born anew, it may be as a man or woman. Such is 
 Herodotus' account of the Egyptian Creed, to which he 
 adds : ' The whole period of this transmigration is com- 
 puted at 3,000 years.' In a papyrus containing an old 
 Egyptian calender, the following direction concerning the 
 doctrine of transmigration has been discovered : — 
 
 On the 12th of the month Choiak, no one is permitted to go out of 
 doors, for on that day the transformation of Osiris into the bird 
 Wennu took place. 
 
 Wilkinson, in his Ancient Egyptians, shows that on the 
 tombs of Thebes we have the usual representations of the 
 
THE ORIGIN OF MAN. 183 
 
 deceased on his passage to the region of the dead, in which 
 Osiris the judge is seated with Anubis, holding the scales 
 to weigh the actions of the departed, who is condemned 
 to return to earth frequently under the form of a jjig. 
 
 Gibbon has made a singular mistake respecting the 
 doctrine of Transmigration as held by the Egyptians, for 
 he asserts, on the authority of Herodotus, that — 
 
 The doctrine of the resurrection was first entertained by the Egyp- 
 tians, and their mummies were embalmed, and their pyramids con- 
 structed to preserve the ancient mansion of the soul during a period of 
 3,000 years.— X^ec/me and Fall, chap. 1. 
 
 Whereas Herodotus does not say a word about the 
 resurrection of the body, as Gribbon, by using the word 
 ' mansion,' would have his readers believe, but relates ex- 
 clusively the opinions of the Egyptians respecting the 
 transmij^-ration of the sold. Mr. Goodwin seems to have 
 made a similar mistake, when declaring that ' the doctrine 
 of the immortality of the soul and of its reunion with the 
 body was in full vogue during the whole ritual system.' 
 {Fraser's Magazine, Feb. 1865, p. 189.) Perhaps, however, 
 both Gibbon and Goodwin intended to use the terms 
 'resurrection' and 'immortality of the soul' in a non- 
 natural sense ? 
 
 In the case of the Troglodytes, a nomad tribe of North 
 Africa, not very far from Egypt, we have some intimation 
 of the ancients having discovered something like the 
 'missing link' between man and beast. For they are 
 described by Diodorus as 'beings half men ^nd half beast,' 
 chie^j Cynocephcdi, i.e. 'human bodies with dogs' heads;' 
 from which Homer evidently takes the idea expressed in 
 his account of Achilles reproaching Atrides as ' a wine- 
 bibber, with the face of a dog and the heart of a stag.' 
 
 The account which the Hindoos give of their double 
 god Arahanari, or Viraj, from which the souls of all 
 mankind are said to be emanations, sufficiently reveal 
 their ideas respecting the Origin of the human race. 
 
 They say that the primeval Being experienced no 
 delight; therefore man delights not when alone.^ He 
 wished the existence of another, and was immediately 
 transformed into the species of both man and luoman in. 
 one. Then he caused this species to fall in tivain, and 
 thus become husband and wife, and from this union 
 
184 THE TKUTH OF THE BIBLE. 
 
 sprang the present race of mankind. The wife reflected, 
 How can my husband have produced me from himself? I 
 will now assume a disguise. She became a cow, he 
 became a bull, and the issue were kine. She was trans- 
 formed into a ewe, and he into a ram, and thus sheep 
 were created. In this manner were all existing species 
 created, even to the ants and smallest insects. {Asiatic 
 Researches, vol. xiii. p. 441.) 
 
 The Jewish Rabbis, whose ideas on the subject origi- 
 nated during the Babylonian Captivity, appear to have 
 held similar notions respecting the androgynous nature 
 of Adam when first created. Thus Aben Ezra, Eabbi 
 Solomon, Manasseh Ben Israel, &c., teach that Adam was 
 created in front and Eve behind. The author of Rahhoth 
 declares, in addition, that this compound being had two 
 faces. They observe that the word supposed to mean ' rib ' 
 denotes a side, or moiety of the body of Adam, as ]\loses 
 elsewhere uses the word. Hence what Grod took from 
 Adam was not his rib, but his female side or moiety, 
 which was attached to that primitive human being, who 
 was originally created both male and female in one. 
 (Kidder's Demons, pt. iii. p. 121.) 
 
 The Carthagenians likewise appear to have got hold 
 of the ' missing link ' when Hanno made his memorable 
 attempt in the sixth century B.C. to sail round the Cape 
 of Grood Hope. For he thus describes an island on which 
 his party landed as — 
 
 Full of savage people, the greater part of whom were women, whose 
 bodies were covered with hair, and whom our interpreters called 
 Gorillas. Although we pursued the men, we could not catch them, 
 as they fled from us, escaping over precipices. Three women, how- 
 ever, were taken ; but they could not be prevailed upon to accompany 
 us. So having killed them, we flayed their bodies, and brought their 
 skins with us to Carthage. — The Fenplus of Hanno, apud Corv, Anc. 
 Frag. p. 203. 
 
 In Southern Africa, amongst the Kafirs, there exists a 
 tradition respecting the Origin of Man to this effect. 
 That the ' Great Great,' or ' First Exister,' as they term 
 him, split a gigantic reed, out of which proceeded a man 
 and a ivoman, their cattle, birds, insects, trees, water, 
 fire, &c. Afterwards a chameleon was commissioned to go 
 and teach mankind to live, while at the same time a 
 lizard was despatched with a message of death. Un- 
 
THE OKIGIN OF MAN. 185 
 
 fortunately the chameleon was tempted to stop by the 
 way to taste some berries ; this enabled the lizard to 
 arrive first, the message of death was delivered, and thus 
 man became mortal. 
 
 We pass now to the opinions entertained by the two 
 most cultivated nations of the ancient world respecting 
 the Origin of Man. The GtREEKS naturally come first in 
 order ; and the opinion of Socrates, as confessedly the 
 wisest among them, properly demands our gravest atten- 
 tion. Thus in the Phcedo, or the Imiiinovtality of the Soul^ 
 after boasting that he was 'not sprung from an oak 
 nor from a rock, as Homer' had represented was the case 
 with some men,' Socrates evidently adopts the Trans- 
 mutation theory, by supposing that the wicked, after 
 wandering their allotted term in the world of spirits, 
 are ' turned into asses and brutes of that kind ; ' while 
 the souls of the good, after their return from the world 
 of spirits, he considered would — 
 
 Agaiu migrate into a corresponding peaceable kind of animal, such as 
 bees, or wasps, or ants, or even into the same human species again, 
 and/ro7;i these become moderate men. — § 70. 
 
 What a contrast does this teaching concerning the 
 Immortality of the Soul by the wisest of those philo- 
 sophers, who were without a revelation, present to that 
 immortality which Scripture reveals as belonging to the 
 tree of life, no leaf of which can perish or decay, as this 
 idea is beautifully worked out by St. Augustine in his De 
 Civitate Dei, xx. 1. 
 
 In a similar strain to that of his master, Plato describes 
 the Trans'inutation theory — how wicked men in the first 
 generation were changed into women for their punishment 
 during the second ; and thence passed into the tribe of 
 birds with feathers in place of hair, which were ' fashioned 
 from men not actually vicious, but over-curious concerning 
 
 * The Homeric idea of man having developed either from vegetables 
 or minerals, resembles the view subsequently adopted by Lamarck, as 
 explained in l^yell's Principles of GeoUxjy : — ' I have only space for ex- 
 hibiting a small part of the entire process by which, after a coimtless 
 succession of generations, n small gelatinous body is transformed into an 
 oak or an ape; passing at once to the last grand step by which the 
 orang-outang is made slowly to attain the attributes and dignity of 
 man.^ 
 
186 THE TEUTH OF THE EIBLE. 
 
 things on high.' The race of wild animals with feet were 
 made 'from men who had made no use of philosophy,' 
 and because they avoided intellectual pursuits, ' their legs 
 and heads became fixed earthwards, as most suited to 
 their nature ; hence arose the race of quadrupeds and 
 centipedes.^ The lowest tribe o^ Ji sites and oysters are 
 represented as sprung from the greatest dunces among 
 men ; which reverses the order adopted by our modern 
 savans, who consider the oyster the progenitor of man. 
 Hence argues the Grrecian sage : — 
 
 After this manner, both formerly and now, animals migrate into each 
 other, experiencing their changes through either the loss or acquisition 
 of intellect or folly. — The Timceus, § 73. 
 
 It is, however, in the Symposium, or ' Banquet,' that 
 Plato's most original idea of the origin of the human race 
 under its present condition is to be found ; which is re- 
 lated somewhat as follows : — 
 
 In ancient times, before men grew desperately wicked, and heaven 
 alarmed for its own safety, there was no such thing known as differ- 
 ence of sex. Every living man was originally both male Pud female 
 alike ; perfect in form and faculty and in spirit. The exact shape of 
 this being was a round ball of jiesli with four hands, four feet, two 
 faces, and one brain. ^ During the sexless period, this creatuie was a 
 pattern of manly strength and inconceivable speed. He could fell an 
 ox easier than Milo, and when he wished to take a gallop he had only 
 to thrust out his four legs and arms, and roll along the road like a 
 wheel with eight spokes which had lost its tire. But these wonder- 
 ful beings of no gender got too proud, and (like the post-diluvians on 
 the plains of Shinnr) attempted to scale the heavens, and eject the 
 gods irom their lofty thrones. Jupiter, in his anger, shot down his 
 thunderbolts upon this sexless race, cleaving them through the head 
 downwards; parting eacli round ball of iiesh into two halves, and 
 separating the male side from the female. Great was the consternation 
 at this sudden loss of power, the agony of cutting two sides asunder 
 being intense. The man shorn of his rotundity could no longer 
 wrestle witli the lion, nor outstrip the fleetness of the deer. Each 
 part of divided man was compelled now to stand upon two legs— a feat 
 of much skill, the art of which he was slow to learn and swift to lose. 
 When, fonnerly, he was the owner of four legs, he could either walk or 
 run, sleep or wake, play or rest upon them. On his two legs he could 
 neither roll nor sleep, neither could he stand very long or walk very 
 far. All his movements became slow, and requiring much muscular 
 labour and pain. Every step he attempted to take only showed him 
 
 ^ Plato appears to have taken this idea from the Chaldsean Cosmo- 
 gony, for an account of which, see p. 91. 
 
THE ORIGIN OF MAN. 187 
 
 his loss of original power; and that the gods had laid upon him a 
 burden too heavy to bear. And this daily sutieriug in the tlesli was 
 not the worst. Besides having to pass his life in trying to stand on 
 two legs, man found to his sorrow that he was parted from his 'better 
 half/ whom he regarded as his dearer self. When the rebel rotundities 
 were cleft in twain, the two halves were scattered by divine ven- 
 geance in ditr'erent parts of the earth. Each wounded fragment 
 sought its fellow in the world, but the gods took care that much of 
 the search should be made in vain. This home-thrust of celestial 
 vengeance broke down man's spirit entirely. Alone in the cold world, 
 and perched up in the air on two legs only, what could he do in the 
 midst of his grief P Once, indeed, in his agony, he felt tempted to cry 
 out against the gods on account of his grievous loss, but Jupiter quickly 
 let him know that if he would not keep quiet on these green iields 
 below, but would again storm the stars above, he should be split once 
 more from the crown downwards, so that in future he would have to 
 stand on one leg alone. IMan listened to these words in an agony of 
 fright, and submitted without any more provoking the wrath of Jove. 
 All that was left to man in his wretched condition, beyond the recol- 
 lection of his former bliss, was a yearning hope of being one day per- 
 mitted to rejoin his better half. Thus each man became a searcher; 
 though only a few could find their true mates. Most men had to seek 
 them long,\and myriads never found thefn in the flesh at all. Two 
 halves, stiaugers to each other, occasionally met in the crowd, and for 
 awhile thought themselves true pairs, but time and experience proved 
 they were mistaken, and then the weaned spirits flew from each other 
 iu a rage. When anyone, by the favour of the gods, fell in with his 
 proper half, a true nnirriage of the spirit instantly took place. To this 
 longing desire of the cleft parts for union has been given the name of 
 Love, which love delightelh in the presence and converse of the party 
 loved. And so, adds tlie sage in conclusion by way of moral, let us 
 take care not to ofl'end the gods, lest we get our noses slit down, and 
 have for the future to stand on one leg alone ! 
 
 Nor were the Latins behind their Grrecian rivals in a 
 due appreciation of the Transmutation theory^ if the 
 testimony of one of their own poets may be relied on. 
 The following picture drawn by Ovid in his Metamorphoses, 
 of the changes v/hich a sacred hierophant represents liim- 
 self to have undergone, proves that one of the many spe- 
 culations in modern days respecting the Origin of Man 
 had its counterpart amongst the savans of the ancient 
 world : — 
 
 A second time was I formed. 1 have been a blue salmon, a dog, a 
 stag, a roebuck in the mountains, a stock of a tree, a spade, an axe in 
 the head, a pin in a forceps for a year and a half, a cock variegated 
 with white, a horse, a buck of yellow hue in the act of feeding. I 
 have been a grain vegetating on a hill, where the reaper placed me in 
 a smoky recess, that I might be compelled to yield freely my corn 
 when subject to tribulation. I was received by a hen with red fangs, 
 
188 THE TEUTH OF THE BIBLE. 
 
 and remained nine nights an infant in her womb. I have "been in 
 Hades, returning- to my former state. I have been an offerinc^ before 
 the sovereign. I have died. I have revived ; and conspicuous with my 
 ivy-branch, I have been a leader, and by my bounty I became poor. 
 
 It is singular to see how the Darwinian theory of 
 Transmutation was acknowledged by our British ances- 
 tors, as we may judge from the history of Taliessen, a 
 famous Welsh bard of the sixth century, who represents 
 himself as having passed through many changes during 
 his course on earth, and to have been successively ' a ser- 
 pent, a wild ass, a brick, and a crane,' until he finally 
 settled down in life as a country gentleman, a distin- 
 guished musician, and a very decided opponent of the 
 Church of Eome. 
 
 And so amongst our brethren of the Emerald Isle, 
 there was in the olden times a firm belief in the Trans- 
 mutation theory^ which is so much in vogue amongst the 
 learned of the present day. Thus Griraldus Cambriensis, 
 who flourished in the twelfth century, records several in- 
 teresting tales current amongst the Irish in his time on 
 this subject. One represented all the ante-diluvian in- 
 habitants of Ireland to have been swept away by the 
 Noachian flood, save a single person named ' Fintan,' who 
 was saved by being transformed into a salmon (as was 
 the case with Ovid's metamorphosed hierophant), and 
 swimming about until the waters subsided, after which he 
 resumed his human form. Whence it has been supposed 
 that this may account for the excellent salmon-fisheries 
 which abound in Ireland until this day. Another tale 
 represents one ' Euanus,' the sole individual saved after 
 the war with the giants : — 
 
 To have lived for a vast number of years, during which time he was 
 transmuted into the form of various animals, until at length, about 
 the year a.d. 527, he pas^^ed from the condition of a salmon into that of 
 a man, and appeared in the world as the son of Carell, King of Ulster. 
 
 To return, however, to the Latins, Horace describes 
 the opinions entertained by their most distinguished 
 philosophers respecting the Origin of Language amongst 
 mortals, which must be very satisfactory to our modern 
 speculators on the way by which man became possessed of 
 the power of speech ; whether they may be advocates of 
 the 'bow-wow' theory, or its rival the 'pooh-pooh,' is 
 
THE ORIGIN OF MAN. 189 
 
 not of mucli consequence, since Sir Charles Lyell frankly 
 avows that 'the picture of transmutation given by the 
 Eoman poet accords exactly with the train of thought 
 which the modern doctrine of development has encou- 
 raged.' 
 
 Thus, then, Horace sings in his Satires : — 
 
 When the first mortals crawling 'rose to birth 
 Speechless and wretched from their mother earth, 
 For caves and acorns then the food of life, 
 With nails and fists, they held a bloodless strife ; 
 But soon improved, with clubs they bolder foupht, 
 And various arms which sad experience wrought, 
 Till words to fix the wandering- voice were found 
 And names impressed a meaning on the sound. 
 
 Lib. i. Sat. iii. 
 
 We may, however, discover the impression of the 
 human mind as it rose to greater improvements in the 
 sarcasm of Pliny on the kind of beings which the intel- 
 lectual world in general, and his own Eoman countrymen 
 in particular, had set up and adored as gods, which he 
 specifies as ' rtien and animals, things most improper, of 
 all shapes, colours, and ages ; among these some winged, 
 some lame, some coming out of eggs, and even deities 
 guilty of robberies and crimes.' 
 
 And so Philostratus, who followed Pliny about a cen- 
 tury later, in his Life of Apollonius of Tyana, parti- 
 cularly mentions among other curious discoveries of the 
 savans of that age, ' the existence of m^onkeys equal to 
 Tnen; animals with a human head and a lion's body, 
 women half white and half black,' &c. — all of which shows 
 the ideas which were then entertained by the learned 
 Eomans respecting the origin of the human race. 
 
 About four years ago, the following advertisement 
 appeared in the public papers relating to Apollonius of 
 Tyana, which seems to show what lengths our scientific 
 speculators are prepared to go in their opposition to The 
 Truth of the Bible : — 
 
 A new Book for Advanced Thinkers. Apollonius of Tyana, the 
 l^agan or false Christ of the Third Century. An Essay by Albert 
 Reville, D.D., friend and literary associate of Professor Kenan, and 
 Pastor of the Walloon Church in Rotterdam. Authorized Translation. 
 
 The advertisement was accompanied by the following 
 pufif, in which the writer asserted that — 
 
190 THE TRUTH OF THE BIBLE. 
 
 The principal events in the Life of Apollonius are almost identical 
 with the Gospel narrative. Apollonius is born in a mysterious way, 
 about the same time as Christ. Like Him, he goes through a period 
 of preparation ; afterwards comes a pnssion, then a resurrection, and 
 an ascension. In many other respects the parallel is equally extraor- 
 dinary ! 
 
 What must the public think when they hear that so far 
 from there being a shadow of truth in this statement, the 
 only two authors who mention the said Apollonius of 
 Tyana, prior to the time when Philostratus wrote his 
 ideal and legendary life, of which there are some choice 
 specimens in the text, are Lucian and Apuleius, who speak 
 of him as a pretended magician or conjuror, like Caliog- 
 stero of modern times, who trifled with popular credulity, 
 just as Dr. Eeville appears to be doing in the present day. 
 Such is the credulousness of the ' advanced thinkers,' who 
 regard themselves as the only persons capable of instructing 
 this progressive age ! 
 
 Nor are the Eastern nations much behind the Grreek 
 and Latin philosophers in their traditions respecting the 
 Origin of Man. According to the popular legends of the 
 country, the learned Thibetians believe that Central Asia 
 was formerly peopled by ' animals and demons.' In 
 course of time the supreme Deity sent to Thibet the king 
 of the monkeys, who there led the life of a hermit ; all 
 his time was taken up in religious devotion ; his chief 
 desire being to get absorbed into nonentity according to 
 the ideas of the straitest sect of Buddhism. Just as he 
 was on the point of attaining that much-coveted end, a 
 female 'inaqua, or demon, appeared before him, and pro- 
 posed to marry him without delay. 
 
 ' I am unable to comply,' replied the royal ape, ' as all 
 my time is occupied in my religious duties.' 
 
 ' Duties ! ' exclaimed the maqua ; ' what good can they 
 do you ? ' 
 
 ' Why, I hope soon to be absorbed, and thus get rid of 
 my existence altogether.' 
 
 ' But surely it will be much pleasanter to live with me ;' 
 saying which the charming demon smiled, and the aged 
 monarch, touched by such delicate attentions, wept and 
 smiled likewise. Thus they became united, and from this 
 happy pair sprang the veritable ancestor of the human 
 
THE ORIGIN OF MAN. 191 
 
 race, the Thibetian Adam — a romantic tale indeed, which 
 may possibly have suggested to Byron his simile respecting 
 the human race, as he describes him in Chllde Harold on 
 this wise : — 
 
 Man! 
 Thou pendulum betwixt a smile and tear ! 
 
 If it were possible to treat the theory seriously of con- 
 sidering man as nothing better than an ' improved ape,' it 
 would be sufficient to quote the saying of Bunsen, who 
 justly observes : — 
 
 No length of time can create a man out of a monkey, because it 
 can never happen ; for it is a logical contradiction to suppose the 
 growth of reason out of its opposite, instinct. — Eyi/pfs Place in Uni- 
 versal History, iv. 54. 
 
 Man stands apart from animals in form as well as in 
 reason, i.e. in mode of action as well as in faith, intellect, 
 thought, moral feeling, personal habits, social relation, 
 and religious life. The ground on which we estimate the 
 difference in mental and moral character between man and 
 man, is that which marks the broad distinction between 
 man and mere animals ; for, as Dr. Moore truly asks, ' who 
 but dreamers would talk of chimpanzees with enlightened 
 consciences, gorillas of fine genius, or monkeys of good 
 morals ? ' 
 
 Thought makes the man, and wanting that, the ape 
 Looks more inhuman in his human shape ; 
 But thou, O man ! a man shall never see 
 Till in thyself thou see Divinity. 
 
 Eespecting the various opinions of the Origin of Man 
 now current amongst the savans of modern times — 
 whether he came forth from an egg, or wriggled into ex- 
 istence as a ivorm ; whether his ancestry is to be traced 
 to the animal, vegetable, or mineral world ; whether he 
 is anything more than a well-developed mushroom, or 
 descended from an ape ; or which of the various theories 
 that have been put forth in order to solve this problem 
 under the high-sounding titles of ' The Development or 
 Transmutation Theory,' ' Laws of Growth and Eepro- 
 duction,' ' Natural Selection,' &c. &c., is most probable 
 — the evidence which has been already adduced, and much 
 
192 THE TRUTH OF THE BIBLE. 
 
 more could be added if necessary, is sufficient to prove 
 that not one of these various theories, of which modern 
 science is now making so much, can be fairly termed 
 original, as they appear one and all in the dreamy reveries 
 of those ancient philosophers ; who had some excuse for 
 their wild ideas on the matter, inasmuch as they were 
 without a revelation from Grod. 
 
 It is a melancholy proof of the infidelity inherent in us 
 all to see how some of the over-confident teachers of the 
 age find no difficulty in believing that both the European 
 and the Negro are descended from apes, while they regard 
 as incredible the common origin of the black and the 
 white from a single pair like Adam and Eve. Happy 
 would it be for those who find such extraordinary pleasure 
 in seeking to prove man's connection with the monkey 
 tribe, if they took as much pains to realise the force of the 
 maxim carved on the heathen temple of old, which has 
 been so well illustrated by Coleridge in one of his later 
 poems : — 
 
 VvmOi n^avr6t> \ and is tins the prime, 
 And heaven-sprunj>- adage of the olden time ! 
 Say, canst thou make thyself? Learn first that trade; 
 Haply thou may'st know what thyself had made. 
 What hast thou, Man, that thou dar'st call thy own? 
 What is there in thee, Man, that can be known ? 
 Dark fluxion, all unfixnble by thought, 
 A phantom dim of past and future wrought, 
 Vain sister of the worm — life, death, soul, clod- 
 Ignore thyself, and strive to know thy God ! 
 
 Great as are the intellectual differences which distin- 
 guish the various races of mankind, they sm-ely ought not 
 to be classed with the far wider difference which separates 
 him from the beasts that perish ; and it is very difficult to 
 understand the feeling which pretends to be unable, as it 
 has been said, ' to discriminate between the psychical 
 phenomena of a Bushman and a chimpanzee.' Probably 
 there has never been anything in the whole range of 
 thought since the beginning of the world so extravagant 
 or so degrading to the intellectual perceptions, as this 
 attempt of the ' professedly wise ' to reduce immortal man 
 to the les^el of the speechless, soulless, unreasoning brute. 
 There are a class of sceptics in the present day who seem 
 to take pleasure in doing all they can to lessen the broad 
 
THE ORIGIN OF MAK. l93 
 
 distinction which separates man and brute by an impassable 
 decree. Misled to a false conclusion by the prolificness of 
 Nature, they have idealised a chain of existence between 
 the vegetable and animal kingdoms, so as to enable the 
 lowest sign of vitality to rise by an almost imperceptible 
 gradation from the primeval point of chaos up to the 
 reflection of the Divine image in the person of man. But 
 it is an abuse of terms to call this philosophy, which can 
 contemplate man as an ape-descended animal, reared in 
 barbarism, and destined in the end only to make manure 
 for the soil from which he sprung. For if, as Professor 
 Huxley alleges, there is less difference between the high- 
 est ape and the lowest savage than between the savage 
 and the most improved man, to make the analogy perfect, 
 it ought also to be true that the lowest savage is no more 
 capable of improvement than the orang-outang or the 
 fierce baboon. But as Archbishop Sumner, in his Records 
 of Creation, truly observes : — 
 
 Animals are bom what they are intended to remain. Nature has 
 bestowed upon them a certain rank, and limited the extent of their 
 capacity by an impassable decree. Man she has empowered and 
 obliged to become the artificer of his own rank in the scale of beings 
 by the peculiar gift of improvable reason. 
 
 When Hallam observed, in the introduction to his Lite- 
 rature of Europe — 
 
 If man was made in the image of God, he was also made in the 
 image of an ape.^ The framework of the body of him who has 
 weighed the stars, and made the lightning his slave, approaches to 
 that of the speechless brute who wanders in the forest of Sumatra. 
 Thus standing on the frontier-land between animal and angelic natures, 
 what wonder that he should partake of both ? — 
 
 he makes a very serious omission in neglecting to notice 
 the broad distinction which separates man from the ape 
 by an impassable gulf in the several particulars of morality, 
 religion, and improvable reason, and which Bacon has so 
 well defined in his Essay on Truth : — 
 
 ^ Dr. Moore observes on this saying of Hallam, that ' it is not true ; 
 man is not formed to reflect the ape, and is less ape-like the more he 
 is man. But the body is not the man, and it is the human body which 
 resembles in some slight degree thebody of the ape ; the man himself, 
 in spirit, will, and thought, is capable of reflecting the character of his 
 Maker. The ape-likeness dies ; the moral image is immortal.' — Mati's 
 Flace in Creation, p. 141. 
 
 
 
194 THE TRUTH OF THE BIBLE. 
 
 The first creature of God, he says, in the work of the days, was the 
 light of the sense ; the last icas the light of reason ; and his Sabbath- 
 work ever since is the illumination of his Spirit. First He breathed 
 light upon the face of the matter or chaos ; then lie breathed light 
 into the face of man ; and still He breatheth and inspireth light into 
 the face of his chosen. 
 
 Strip man of the attributes of speech, of moral and 
 religious endowments, of the power of progressive and 
 improvable reason ; deny him the possession of an im- 
 mortal soul, and he may justly be described as little better 
 than an ape. But regard him, as he is, enriched with all 
 these divinely-derived faculties, and he becomes not only 
 equal to an angel, but, as St- Peter teaches, ' partaking ' of 
 the nature of God Himself. 
 
 We do well, therefore, to remember that a due reverence 
 for the work of the Almighty, especially in the creation 
 of man, is at the root of all great physical discovery, as it 
 is the basis of all true wisdom. And although Darwin's 
 theory of ' Natural Selection,' as the true mode of account- 
 ing for the Origin of Man, is a decided improvement upon 
 the speculations of Lamarck and Oken, still, as we believe 
 it to be illogical, or, to use his own words, ' absurd in the 
 highest possible degree,' we cannot but regtird it as a vain 
 attempt to avoid acknowledging that G^od created all living 
 things, each ' after their kind ' as Scripture teaches, and 
 with power to produce their like ' in body, soul, and spirit,' 
 according to St. Paul in his Epistle to the Thessalonians. 
 Cicero, without a revelation from Grod, must have had a 
 truer conception of Man's Origin than Mr. Darwin, when 
 he wrote :— 
 
 Man is not chiselled out of the rock, nor hewn out of an oak ; for 
 he has a body, and he has a soul ; the one is actuated by intellect, the 
 other by the senses. — Qfetcest. Acad. iv. 31. 
 
 When Darwin, then, asks concerning the infinite variety 
 of the Creator's works, which are set in such orderly unity 
 on all sides, and contends in favour of all things springing 
 from ' one primordial form,' and then being gradually 
 developed into man as their reasonable head, we can point 
 him to the manifest superabundance of Grod's goodness, and 
 remind him of the deep philosophy contained in the words 
 of the Psalmist : ' All thy works praise Thee, Grod, and 
 thy saints give thanks unto Thee.' For it is a part of the 
 
THE ORIGIN OF MAN. 195 
 
 duty belonging to redeemed man to collect the inarticu- 
 late praises of the material creation, and to pay them with 
 unconscious homage into the treasury of Almighty Grod. 
 
 Let us, however, note in brief what some of those, who 
 have proved their claim to the title of Philosophers in the 
 highest sense of the term, have said on this subject: — 
 
 The gradation in form between man and the other animals, said the 
 late Profes>!or VVhewell in his Address to the Geologiccd Society, is but 
 a sli>>ht and unimportant feature in contemplating the g-reat subject 
 of Man^s Or'ujin. Even if we had not revelation to guide us, it would 
 be most unphilosopliical to attempt to trace back the history of man, 
 without taking into account the most remarkable facts in his nature — ■ 
 the focts of civilization, arts, government, speech, his traditions, his 
 internal wants, his intellectual, moral, and religious constitution. If 
 we will attempt such a retrospect, we must look at all these things as 
 evidence of the origin and end of man's being; and when we do thus 
 comprehend in one view the whole of the argument, it is impossible 
 for us to arrive at an origin homogeneous with the present order of 
 things. On this point the geologist may therefore be well content to 
 close the volume of the earth's physical history, and open that divine 
 record which has for its subject the moral and religious nature of 
 man. 
 
 In a similar manner the illustrious Sedgwick, in his 
 Studies of the University^ teaches : — 
 
 A study of the Newtonian Philosophy, as affecting our moral 
 powers and capacities, does not terminate in mere negations. It 
 teaches us to see the finger of God in all things animate and inani- 
 mate, and gives us an exalted conception of his attributes, placing 
 before us the clearest proof of their reality ; and so prepares, or ought 
 to prepare, the mind for the reception of that higher illumination 
 which brings the rebellious faculties into obedience to the Divine 
 will. 
 
 And so replies M. Quatrefages, in his Rambles of a 
 Naturalist^ XjO the usual reasons of the rationalistic school 
 for rejecting revelation in the present day : — 
 
 I saw one fact in Natural History linking itself to other facts; I 
 felt one thought awaken other thoughts ; and this mutual reaction 
 between observation and intelligence was the source of unspeakable 
 enjoyment. . . . When ascending to the origin of all these harmonies, 
 I found that the Eternal power was the som-ce whence this admirable 
 order sprang — when, through marvel to marvel, my thoughts rose 
 from creation to the Creator, it was from the very depths of m}^ soul 
 that I adored Ilim in his works, and united with Geoifroy de St.- 
 IJilaire in the cry of Gloty be to God J 
 
 Would that all our modern theorists were satisfied with 
 such sound philosophy as we find in the above. For then 
 
 o 2 
 
196 THE TEUTH OF THE BIBLE. 
 
 would they own how many subjects there are beyond the 
 power of science or reason to discover, and notably that 
 concerning the Origin of Man, which could only be made 
 known to us by revelation from on high. 
 
 Let us, tlien, ever remember that all the greatest truths 
 which it is necessary for man to know and believe have 
 been taught him by revelation, and not by science. 
 What science could never have discovered, and what it 
 can never controvert, man has received by direct revela- 
 tion. And the more we reflect on the subject of Man's 
 Origin and all concerning him — his strange nature — the 
 anomalies which he presents — the knowledge of his power 
 to do good and his unwillingness to do it — 
 
 Video meliora proboque, 
 Deteriora sequor 
 
 we ask, but we ask in vain. What philosophy has ever 
 been able to account for all these things ? None whatever. 
 But the whole subject is revealed to us in the simple 
 narrative of Scripture — how man was originally created 
 in the image of Grod, and how he lost it through the fall. 
 Place side by side these two statements — the infidel theory 
 that man is nothing better than a well-developed ape, and 
 the Biblical statement that he was created after the 
 image and likeness of G^od ; the one based on the testimony 
 of Eevelation, and the other on the mere conjecture of 
 questionable Science- — and it will surely approve itself to 
 the intelligent mind that on such a subject science has no 
 evidence to offer which can for a moment be compared 
 with the proof afforded in the Bible. 
 
 It is true that the fall has darkened our reason, but it 
 has not destroyed it. There is light enough, as Pascal has 
 pointed out, for those whose sincere wish is to see, and 
 darkness enough to confound those of an opposite aim. 
 We encounter objections to our faith, some of which it 
 may be difficult to answer in consequence of our igno- 
 rance, but these are outweighed by a vast preponderance 
 of proofs, and proofs drawn from our knowledge in the 
 opposite scale. Concerning the evidence which we already 
 possess, it has been well said, ' If it were greater, the 
 (rospel would cease to be a faith, and if it were less, the 
 Gospel would become a superstition. If it were more, 
 
THE ORIGIN OF MAN. 197 
 
 there would be no probation for the heart, and if less, no 
 grappling-point for the reason.' But alas ! what a bad 
 influence do the passions often exercise upon the judgment ! 
 How is the voice of reason drowned in the cry of impetu- 
 ous desires ! To what absurdity will not the understand- 
 ing assent when the will has determined upon their 
 advocacy! How little way can truth make with the 
 intellect when there is something in its character which 
 opposes the inclination ! It has been happily remarked 
 that Athens was but the rudiments of Paradise, and an 
 Aristotle or a Socrates only the rubbish of Adam. 
 
 Dryden has forcibly expressed this idea in the following 
 nervous lines : — 
 
 Dim as the borrowed beams of Moon and Stars 
 To lonely, weary, wandering travellers, 
 Is reason to the soul ; and as on hiyh 
 These glittering- lights discover but the sky, 
 Not light us higher, so reason's feeble ray 
 But guides us upwards to a better day. 
 And as those nightl}' tapers disappear 
 When day's bright lord ascends the hemisphere, 
 So, pale grows reason in religious light, 
 So sinks and so dissolves in supernatural night. 
 Some few, whose lamps shone brighter, have been led 
 From cause to cause to Nature's secret head, 
 And found that one first principle must be. 
 But what or who that universal He, 
 Whether some soul encompassing this ball, 
 Unmade, unmoved, yet making, moving all, 
 Of various atoms' interfering dance, 
 Leaped into form, the noble work of chance, 
 Or this great all was from Eternity, 
 Not ev'n the stagirite himself could see j 
 And Epicurus guessed as well as he, 
 As blindly groped they for a future state. 
 As rashly judged of Providence and Fate. 
 ******* 
 
 Thus anxious thoughts in endless circles roll 
 Without a centre where to fix the soul — 
 In this wild maze their vnin endeavours end, 
 How can the less the greater comprehend ? 
 Or finite reason reach infinity ? 
 For ivhat could fathom God were more than He. 
 
 All scientific interpretations will ever be mistakes 
 where the student has not sought to know the mind of the 
 Great Creator in whatever He has made, or has ignored 
 the only Book which can teach authoritatively on the 
 
]98 THE TRUTH OF THE BIBLE. 
 
 subject. To conceive of man at all to be, as Scripture 
 describes him, ' body, soul, and spirit,' we must ever view 
 him as the direct work of an Omnipotent Being, and as 
 the mental and moral image and reflection of his Maker. 
 It is so now in all right-minded men who acknowledge 
 the supremacy of G-od's Word, and must have been so from 
 the beginning. As Sir Thomas Browne, in his Religio 
 Medici, has finely said : — 
 
 While I study to find out liow I am a Kttle world, I find myself 
 something more than the great one. There is surely a piece of divinity 
 within me. There is something which was before the elements, and 
 which owes no homage to the sun. Nature as well as Scripture tells 
 nie that / am the imaije of God. 
 
 And if in the image of God, no longer can it be said, as 
 Hallam has so unphilosophically asserted, that he was 
 ' made in the image of an ape ; ' for it is the living soul 
 which contains the principle of immortal life, and which 
 connects us with the great Spirit Creator, and not the 
 perishing body. We feel that we breathe not air only, 
 but spirit, which unites us to the life of God ; for human- 
 soul-life, when fully realised, is not mere animal effort and 
 enjoyment, but a sense of communion and fellowship in 
 life and will with the source of all good. Hence an old 
 writer justly says : — 
 
 As God applies Himself to all creatures without dividing His unity, 
 or weakening His power ; for He gives light with the sun. He burneth 
 with the fire, He refresheth with the water, and He brings forth I'ruit 
 with the trees ; so is the soul dispersed in the body and penetrates all 
 the parts thereof; she is noble in the hand as in the heart; and, 
 though applying herself to the disposition of the organs, she speaks 
 by the mouth, sees by the eyes, and hears with the ears, yet she is 
 but one spirit in her essence ; and in the different functions lier unity 
 is not divided nor her power weakened. — Sennault On the Use of the 
 Passions, translated by Henry Earl of Monmouth, 1649. 
 
 With regard to those ancient philosophers who were 
 compelled to grope their way in the dark assisted by 
 reason alone, and imaided with light from above, we can 
 appreciate their difficulties and make due allowance for 
 their mistakes in the search after truth, and very credit- 
 able it is to their perseverance that they discovered as 
 much as they have done when, to adopt the language of 
 St. Paul, ' seeking the Lord if haply they miglit feel after 
 
THE OEIGIN OF MAN. 199 
 
 Him and find Him, though He be not far from every one 
 of us.' 
 
 The same, however, cannot be said of their successors 
 in the present day, whose rejection of all Scripture 
 authority not only betrays the infidelity of their specula- 
 tions, but places them in that category which has received 
 so stern and so deserved a reproof from the great Apostle 
 to the Gentiles, in language as applicable to the boasting 
 savaris of the nineteenth century as it was to the learned 
 heathen when the Grospel was first preached to mankind. 
 
 The wrath of God is revealed from Heaven against all who hold 
 the truth in uurighteousness. Because that which may be known of 
 God is manifest in them ; for God hath shewed it unto them. For the 
 invisible things of Him from the creation of the world are clearly 
 seen, being understood by the things that are made, even his eternal 
 power and Godhead, so that they are icithout excuse. Because that, 
 when they knew God, they glori'lied Him not as God. neither were 
 thankful ; but became vain in their imaxjinations, and their faalish. 
 heart was darkened, Professinc/ theinselvcs to be ivise, thei/ became fools, 
 and changed the truth of God into a lie, and worshipped and served 
 the creature more than the Creator, who is blessed for ever. Amen. 
 {Romans i. 18-25.) 
 
200 THE TRUTH OF THE BIBLE. 
 
 SCIENCE IN SCRIPTURE. 
 
 CHAPTER X. 
 
 Hitherto our evidence concerning the Truth of the 
 Bible lias been chiefly on the negative side of the ques- 
 tion ; i.e. we have endeavoured to meet the arguments 
 adduced by those who either ignore or reject the authority 
 of Scripture on the two subjects of the Mosaic Cosmogony 
 and the Origin of Man. 
 
 Our future course will be of a more pleasant kind. For 
 our investigation of the subject will lead us to see how 
 accurately certain scientific matters are incidentally re- 
 ferred to in Holy Writ, and what the skill of man has at 
 length discovered to be the case after so many years of 
 research and toil. This alone would be sufficient to prove 
 that the Bible is a revelation from Grod, and that the 
 sacred writers spake no otherwise than ' as they were 
 moved by the Holy Ghost.' 
 
 Although I believe that a careful examination, in the 
 original languages, of all the passages of Scripture bearing 
 upon science would establish the supernatural accuracy of 
 its phraseology, yet it is not, and never has been, pre- 
 tended that the Bible is a manual of instruction on 
 scientific subjects, such as are to be found in popular 
 works of that nature in the present day. All I contend 
 for is, that when scientific subjects are mentioned they are 
 related in a manner easy to be understood by those to 
 whom they were originally addressed, as a lecturer on 
 astronomy would naturally employ the terms 'sunrise' and 
 ' sunset,' though technically speaking there is no such 
 thing — or they are so described in the Bible that anyone 
 moderately acquainted with Hebrew may be enabled to 
 see their harmony with true science ; while it is evident, 
 from our knowledge of past history, that the writers 
 
SCIENCE IN SCKIPTUEE. 201 
 
 themselves were not acquainted with the truths which they 
 were inspired to tell. 
 
 I propose, therefore, in this chapter, to bring forward 
 various examples from Scripture, where it will be seen that 
 such is the case. As a reply has been already offered to 
 Mr. Groodwin's attack upon the Mosaic Cosmogony, it 
 will not be again necessary to show how far the sacred 
 Eecord on that point and the discoveries of science har- 
 monise with each other. 
 
 There is one subject, however, connected with the 
 Mosaic narrative which may be suitably noticed here, 
 though it bears rather upon prophecy than upon any 
 distinct element of science. E.g. Genesis i. 26 mentions 
 that when Grod promised dominion over fish, flesh, and fowl, 
 He added likewise, ' over all the earth,' including thereby 
 both land and sea ; but dominion over tJie air itself was 
 not promised him, and apparently, by its name having 
 been omitted, was withheld from him. Now it is scarcely 
 necessary to remind our readers that whereas man has 
 had dominion over land and sea from the beginning, it is 
 evident that he has never acquired this over the air. It 
 is true that about a century ago man discovered a mode 
 of ascending a certain height into the air by means of 
 balloons, and then of descending, sometimes in safety, 
 often at the sacrifice of life. But after all, with the ex- 
 ception of Mr. Grlaisher's interesting experiments on 
 behalf of science, what practical good has this been to 
 the community at large? The answer is, None whatever! 
 
 History records many attempts to obtain ' dominion ' 
 over the air previous to the invention of balloons, but with 
 even less success. In the twelfth century, a monk of 
 Malmesbury is said to have flown from a steeple, and to 
 have broken his bones in consequence, though he boasted 
 he would have quite succeeded if he had only possessed a 
 broad tail of feathers ! And two centuries later Eoger 
 Bacon reports that a man flew from the top of a hill at 
 Bologna to the river Reno so successfully, that he was 
 neither killed nor drowned. But the Holy Inquisition 
 stepping in, and deeming him in league with Satan, burnt 
 him for his pains. When balloons first appeared in the 
 last century, the 'advanced thinkers' of that age were 
 so sanguine of man's coming triumph over the air, that 
 
202 THE TRUTH OF THE BIBLE. 
 
 Dr. Darwin, grandfather of the distinguished Naturalist of 
 that name, sang lo Triumphe in the following strains : — 
 
 Soon shall thy arm imconquered steam afar, 
 Draw the slow barge, and drive the rapid car ; 
 Or on wide ivaving ivin-js e.vpa/ided bear 
 Thejlying chariot through the streams of air ! 
 
 There is but one way of accounting for the rapidity 
 with which the discovery of steam-power was successfully 
 applied to locomotion by land and sea, contrasted with 
 the innumerable attempts and co-equal failures extended 
 over so many ages on the pai't of man to make himself a 
 pathway through the air ; no such permission has been 
 conceded to man by Him who is Lord of all. About 
 thirty years ago it was confidently assumed that aerial 
 machines were coming into use, and that railways would 
 soon be superseded. Not only were drawings made of 
 them and extensively circulated, but the public papers 
 gave a swimming account of Professor Gr.'s attempt in 
 Scotland ^ to promote aerial navigation. All the parti- 
 culars were so minutely detailed, even to his fall into the 
 sea, and being saved by a passing steamer, that many 
 were taken in, until time proved that the initial letter of 
 the Professor's name harmonised with that of gull, and 
 that the whole thing was a hoax. 
 
 ^ It was on Lake Dalswinton in Scotland that the first steamboat; 
 A.D. 1788, appeared, about twenty years before the American engineer 
 Fulton introduced it, amid the jeers of his countrymen, on the 
 Hudson Kiver. They predicted his certain faikire, just as the French 
 savans (whom Buonaparte had commissioned to report on the practica- 
 bility of the scheme, which the said Fulton had laid before him in 1804 
 of transporting his army to England without caring for wind or tide) 
 pronounced it ' visionary, impracticable, and foolish.' Yet Fulton's 
 theory has proved one of the greatest practical triumphs of the age, 
 and a great contrast to another impossible plan, which live years later 
 was proposed to the emperor with the same object in view, to be ef- 
 fected this time by aerial navigation. On October i'8, 1809, General 
 Clarke, JNlinister of War, submitted to Napoleon the plan of a person 
 named L'llomond, designated as ' ex-chief of the battalion of 
 aeronauts/ for making a descent on England by means of 100 balloons 
 of 100 metres' diameter each, the car of which could contain 1,000 men 
 with provisions for ten days, two pieces of cannon with ammuni- 
 tion, twenty-five horses, and fuel for the balloons ! The emperor 
 wrote a few words on the margin, ordering the plan to be sent to M. 
 Monge the celebrated mathematician, *to see if it were worth while 
 to make so great an experiment ! ' 
 
SCIENCE IN SCKIPTUEE. 20B 
 
 In A.D. 1863, two French savans, MM. Nadar and De la 
 Landelle, announced that they had made a macliine for 
 aerial navigation, but I believe nothing has yet been heard 
 of its initial flight. 
 
 Three years later it was confidently stated that 31. 
 Alexandre Chevalier, a well-known aeronaut, was about 
 to cross the Atlantic in a balloon, which he expected to 
 cross in three days and three nights, but the day for 
 starting has been indefinitely postponed. 
 
 The Feiiple fraugais of December 1869 says: — 
 
 M. S of Montmorency has soh-ed the problem of aerial naviga- 
 tion, bv constructing a machine which can be guided through the air 
 as readily as a cab on land, and by means of which he confidently 
 expects to go from Paris to Marseilles in four hours. 
 
 So much for European expectations, not one of which 
 has as yet been fulfilled. But we have perpetual rumours 
 of a like nature from the American Continent, assuring 
 us of Brother Jonathan's determination to pay us a spring- 
 visit by means of aerial navigation. The New York 
 Herald, as far back as July 1859, gave a flaming descrip- 
 tion of an aerial ship, which was then being constructed 
 to cross the Atlantic, winding up by assuring the world 
 that — 
 
 It will revolutionise all the old ideas of travelling, and the steam- 
 ship of to-day will be to the air-ship of the future what the stage- 
 coach of bygone days is to the rail-car of the present. The balloon 
 will be hnished in a few weeks, and it is contemplated to start some 
 time in October. 
 
 Twelve Octobers have come and gone since these words 
 were penned, but the arrival of this stranger from the far 
 West has not yet been announced. 
 
 The Sa.n Francisco Times of ten years' later date, viz. 
 July 5, 1869, notwithstanding the proverbial sickness of 
 heart dependent upon hope so oft deferred, is sanguine 
 enough to assure the public that the Aerial Steam Xac'i- 
 gat'ion Conijpany have at length succeeded in perfecting 
 a machine which ' in three iveehs'' time ' will positi\'ely 
 convey any of the aspiring shareholders, who prefer that 
 mode of transit to the old paths, in their voyages to the 
 mother country. But though twelve months, in place of 
 * three weeks,' have glided by since the boast was made, 
 
204 THE TRUTH OF THE BIBLE. 
 
 we may still ask, though without much prospect of an 
 affirmative reply, — ' Sister Anne, sister Anne, is anyone 
 coming ? ' ^ But why this delay ? Why has not the skill 
 and power of man overcome the difficulties which surround 
 aerial navigation, when he has overcome so many others 
 of apparently greater amount ? The natural reply is that 
 Grod has not thought fit to give man dominion over the 
 air, as He has over the land and sea, which He revealed to 
 Moses between 3,000 and 4,000 years ago. 
 
 Leviticus xi. 6 relates that ' the hare ' was prohibited 
 to the Israelites 'because he cheweth the cud, but divideth 
 not the hoof ; ' which has given Bishop Colenso occasion 
 to accuse the Scriptures of telling a lie ; and therefore he 
 concludes they cannot be inspired of Grod. But was the 
 Bishop right in his inference ? Let us consider. The 
 Hebrew word arnehctth, which is rendered ' hare ' in the 
 A.y., occurs but twice in the Bible — in the place already 
 named, and again in Deuteronomy xiv. 7, wlien it is 
 associated in both instances with the ' camel ' and the 
 ' coney,' or shaphan, which is usually understood as tlie 
 ' rabbit,' but which the LXX. have variously rendered as 
 ' hedgehog ' and ' hare,' showing that there is considerable 
 doubt respecting the exact meaning of arnehath, and 
 therefore we may justly protest against charging the 
 Bible with scientific inaccuracy, where the rendering of 
 the Hebrew name of the animal in question was evidently 
 doubtful, long before Natural History was cultivated as a 
 science. 
 
 The arnebath of Scripture was in all probability the 
 same as the Hyrax Syriacus, an animal abundant in 
 Syria, and corresponding in all its habits to the Biblical 
 description of the shaphan, ' coney,' save in chewing the 
 
 ^ It seems hardly credible, but the newspaper report of a recent 
 meeting of the Aeyonmdical Societj/ shows that there are some 
 members disposed to believe that man is to become a flying animal, 
 just as much as certain savans regard him as an ape-descended animal. 
 Mr. AV alter Clure contended that flight would be the ultimate triumph 
 of the aeronauts, and suggested that men should be taught to fly as 
 youths were taught to swim in Germany, viz. by being suspended by 
 a rope, when the}^ could in safety make experiments with an artiflcial 
 flying apparatus, and was quite willing to ofler himself in the interests 
 of science as a rotatory pendulum bob ! 
 
SCIENCE IN SCRIPTUKE. 205 
 
 cud. Sir Grardner Wilkinson, speaking of this animal in 
 his Ancient Egyptians, says : — 
 
 It was probably the shaphan of the Bible, as Bruce has remarked, 
 and that enterprising traveller is perfectly correct in placing it amongst 
 rtimiiiating animals. 
 
 Hence Professor Owen, in reply to a letter on the subject, 
 writes : — 
 
 The stomach of the hyrax is a simple bag, as in the horse and 
 rhinoceros, with a partial lining of cuticle, as in them. It has not 
 the valvular construction of the entry as in the horse, and therefore 
 regurgitation is possible. Man, with a similar stomach, occasionally 
 ruminates, and this rare abnormal act may occur in a hyrax, but it 
 has not the ruminating organisation. 
 
 But even supposing by the term arnehath Moses meant 
 not the hyrax of Syria, but an animal in all respects like 
 the English hare, as Bishop Colenso anxiously assumes in 
 order to convict Scripture of scientific incorrectness, will 
 this aid him in his onslaught upon the Bible ? Not a 
 whit. The hare, we all know, is not a ruminant animal 
 with four stomachs, but a rodent of the same class as the 
 squirrel, rat, and a great number of the smaller quad- 
 rupeds. But the belief that it chewed the cud arose 
 from its habit of constantly grinding its teeth and moving 
 its jaw, as those animals do which chew the cud. Hence 
 Aristotle truly observes: — 
 
 All animals with many stomachs (i.e. ruminating animals) have 
 what is called a coayulum or runnet, and so likewise the hare, which 
 has but one stomach. — Hist. Ariim. iii. 21. 
 
 Moses speaks of animals according to appearances, and 
 not with the precision of a comparative anatomist, and 
 the intention of the inspired writer was evidently to show 
 that the reason why the hare was prohibited, though it 
 apparently chewed the cud, was because it did ' not divide 
 the hoof.' And that it does ' re-masticate ' its food, which 
 would be the better rendering for the original rrCaletgerah, 
 can be proved by the conclusive evidence of those who 
 have made the subject their study. The poet Cowper, 
 giving an account of his three tame hares, makes the 
 following statement : — 
 
 I made it my custom to carry him always after breakfast into the 
 garden, where he hid himself, sleeping or chewing the cud until the 
 evening 
 
206 THE TRUTH OF THE EIBLE. 
 
 And so the learned J. D. Michaelis, who was at great 
 pains to test the truth of this remastication of their food 
 by hares, has some admirable remarks on this subject 
 ^•enerally in his Deutsche Uebersetzunr/ des Alien Test 
 He says : — 
 
 Altlioug-h there may have been no oenuine rumination strictly so 
 called, yet it is plain that in Hebrew it was called ' chewing again,' 
 inasmuch as a language is not always idiomatically in agreement with 
 nature, and the Israelites were wont to term this peculiar habit of 
 the hare ' rumination.' The aim of the lawgiver was not to run 
 counter to the Israelites, respecting an inconvenient expression or a 
 mistake in natural history, but he adopted the word 'rumination' 
 in the widest scope in which the Hebrew language received it and 
 told them. Notwithstanding this species of rumination, you must 
 not eat the hare, because he 'dividetli not the hoof,' 
 
 The common sense of these words of Michaelis must 
 commend themselves to every unprejudiced mind. For 
 Moses to have spoken otherwise than as he did, or accord- 
 ino' to the iarofon of the self-sufficient critics of the Ea- 
 
 o Jo 
 
 tionalistic school, would have been as unreasonable as to 
 have spoken of the earth's motion, instead of sunrise and 
 sunset. 
 
 Leviticus xvii. 11 states that 'the life of the flesh is in 
 the blood ' — a most important and scientific truth which is 
 found in the Bible more than 3,000 years before the atten- 
 tion of any philosopher was drawn to the subject. That 
 the blood actually possesses a living principle, and that 
 the life of the whole body is derived from, it, is a doctrine 
 of divine revelation which the observations and experi- 
 ments of modern philosophers have served strongly to 
 confirm. The proper circulation of this blood through 
 the wliole human system was also taught by Solomon in 
 the figurative language of Ecclesiasticus xii. 6, 7 ; the 
 truth of which was not scientifically proved until the 
 seventeenth century, when Dr. Harvey revived the Mosaic 
 doctrine of the vitality of blood. This doctrine, though 
 said to have been opposed by every medical man above the 
 age of forty during Harvey's lifetime, was subsequently 
 confirmed by the celebrated Dr. John Himter, who proved 
 by a variety of most accurate experiments that the blood 
 unites living parts in some circumstances as certainly as 
 the yet recent juices of the branch of one tree unite with 
 that of another. He showed that the blood taken from 
 
SCIENCE IN SCRIPTURE. 207 
 
 the arm in the most intense cold will raise the thermo- 
 meter to the same height as blood taken in the most 
 sultry heat, which is a very powerful argument of the 
 vitality of the blood, as living bodies alone have the 
 power of maintaining that temperature which is known to 
 us as animal heat. Dr. Hunter further proved that the 
 blood preserves life in different parts of the body ; for 
 when a nerve is tied or cut, the part loses all power of 
 motion, but does not mortify ; whereas let an artery be 
 cut, the part dies, and mortification ensues, which shows 
 that it must be the vital principle of the blood which 
 keeps the part alive ; and thus we have ample proof from 
 science of the accuracy of the Mosaic statement that ' the 
 life of the flesh is in the blood.' 
 
 Deuteronomy xxxii. 2 reads : ' My doctrine shall drop 
 as the rain, m^y speech shall distil as the deiu.^ The 
 common notion that de\y falls has been held in all ages, 
 and continues to tincture every language. The ancient 
 mythologists used to describe it as the daughter of Jupiter 
 and the Moon, because, as Plutarch says, 'dew is most 
 abundant at full moon ! ' Aristotle, who held more correct 
 ideas concerning it than his contemporaries, describes 
 ' dew' in his work De Mundo as ' humidity detached from 
 the clear chill atmosphere.' Pliny, on the other hand, 
 speaks of dew falling from the heavens, cum ros cecidisset ; 
 and so the Latin poets teach the same : — 
 
 Cum primum gelidos rores aurora remittet. — Virofil, Eclog. viii. 15. 
 Sparsaque coelesti rore madebit humus. — Ovid, Fasti, i. 312. 
 Ilinc ubi roriferis terram nox obruit umbris. — Lucretius, vi. 4. 
 
 The opinion that dew falls maintained its credit during 
 the middle ages ; and the alchemists declared that the 
 reason of its vanishing in the daytime meant that it was 
 seeking its highest seat in the heavens ready to fall down 
 again during the night. In 1733, Grerstees, a Grerman, who 
 was the first to throw a doubt upon the old hypothesis, 
 found that plants exhaled in different proportions the 
 moisture which causes the aqueous deposits ; remarking 
 that plates of copper had only their under surface be- 
 dewed. Further experiments by M. du Fay, by means 
 of panes of glass laid on the steps of a ladder at various 
 heights, showed that the panes nearest the ground had 
 their undersides completely wet, while the upper were 
 
208 THE TRUTH OF THE BIBLE. 
 
 only slightly affected, and in the course of an hour a 
 similar effect had reached the highest panes. Subsequent 
 trials with pieces of cloth showed that dew is formed not 
 only sooner but more copiously near the surface of the 
 ground than at greater elevations. 
 
 From these and other experiments it is concluded that 
 dew cannot be said either to rise or fall ; but separates 
 only from the air under a certain change of circumstances, 
 and attaches itself to some substances in preference to 
 others. The theory of vapour, as propounded by M. le Roy 
 of Montpellier, throws further light on this subject, and 
 proves the scientific accuracy of the Scripture statement. 
 Moisture is suspended in the atmosphere by a real chemical 
 solution in the same way as nitre and other salts are dis- 
 solved in water. The distilling power is in both cases aug- 
 mented by the addition of heat. A rise of temperature 
 enables tlae air to support a larger portion of humidity, 
 while the decrease of it enfeebles the attractive power 
 and occasions a precipitation in the shape of mist or dew. 
 This explanation, which had been vaguely hinted at by 
 Aristotle, accords with the simple announcement of Moses 
 upwards of a thousand years before, when the inspired law- 
 giver distinguished between the dropping of rain and the 
 distilling of dew. 
 
 In Deuteronomy xxxii. 24 we read of being'^itrri^with 
 hunger and devoured with heat.' This is another instance 
 of the scientific accuracy of Scripture. We know from 
 both sacred and secular history (2 Kings vi. 29 and 
 Josephus, Bell. Jud. vi. iii. § 4) that the terrible prediction 
 of Leviticus xxvi. 1 9, ' Ye shall eat the flesh of your sons 
 and of your daughters,' was literally fulfilled both at the 
 siege of Samaria by Benhadad, King of Syria, and subse- 
 quently at that of Jerusalem by the Romans, when a 
 woman named Mary, of noble family, driven to distraction 
 by the pangs of hunger, ate her own child. But who 
 could have thought that the ' tender and delicate woman, 
 who would not venture to set the sole of her foot upon the 
 ground for delicateness and tenderness,' should have an 
 evil eye toward the husband of her bosom and her innocent 
 babes, her pangs of hunger being enhanced by the pangs of 
 burning, and martyrdom by starvation being added to the 
 pains of fire ? Yet the famous Liebig, more than 3,000 years 
 
SCIENCE IN SCEIPTUKE. 209 
 
 after Moses had written these words, discovered what had 
 never previously been suspected, that when anyone is 
 starved to death, a sloiv cortihustion of the hotly takes 
 place at the same time, exactly as the j)rophet was in- 
 spired to threaten as a judgment upon the race of Israel. 
 
 Joshua X. 12, 13, contains the celebrated words of 
 Joshua, which have been the subject of so much discussion, 
 as read in the A. V. — ' Sun, stand thou still upon G-ibeon ; 
 and thou, Moon, in the valley of Ajalon.' • 
 
 The argument of those who are hostile to the infallibility 
 of Scripture in regard to this passage is mainly as follows : 
 — That the account given of this miracle supposes the 
 Earth to be the centre of the system, and the Sun movable ; 
 and as this is demonstrably a false philosophy, consequently 
 the history was never dictated by the Spirit of Gfod. 
 
 'No one who has a critical acquaintance with Hebrew, 
 unless predeterminately hostile to Divine revelation, could 
 argue in that way, for the simple reason that the Authorised 
 Version does not attempt to render literally the passage in 
 question ; wlien this is done, as we shall presently see, we 
 shall be then better able to understand the exact sense 
 and meaning of Joshua's words. 
 
 Previous to this, I desire to point out that the argument 
 which is sometimes used as a supposed explanation of the 
 miracle, viz. that Grod arrested the Earth in its course 
 round the Sun, does not hold good, as it necessitates a 
 great number of secondary miraculous interferences ; and 
 although Grod could, if it so please Him, work any number 
 of miracles as easily as one, we have no warrant from 
 Scripture for concluding that He does so without a cause. 
 
 There are three distinct Hebrew words, viz. Sheviesh, 
 Chamah, and Cheres, which are all rendered in the Bible 
 by the word ' Sun.' There are also two words, viz. Yarach 
 and Levanah, for the 'Moon.' We have no reason to 
 imagine that Scripture uses two or three different words 
 for precisely the same idea ; and though our translators 
 
 ^ Joshua xxiv. 30 shows that lie was buried at a place named 
 Timnath-Serah in Mount Ephraim ; and the Eabbis had a tradition 
 that there was an image of the Sun engraved on his sepulchre in 
 remembrance of the miracle ; but which Lightfoot thinks was only a 
 Rabbinical fiction, effected by transposing the names of Serah and 
 Cheres, the latter signifying ' Sun.' 
 
 P 
 
210 THE TRUTH OF THE BIBLE. 
 
 have unfortunately omitted to notice the distinction, it is 
 emphatically marked by the Hebrew writers, for they 
 invariably couple the same pairs of these words. Thus 
 Shemesh and Yarach are constantly associated, and so are 
 Chamah and Levanah ; but there is no instance of Shemesh 
 being associated with Levanah, nor Chamah with Yai^ach. 
 From this fact, which is abundantly confirmed by a 
 careful consideration of the places in which the words 
 occur, we understand that one set of terms denotes the 
 orbs of the Sun and Moon ; the other expresses the light 
 which emanates from them both. And thus the words 
 used by Joshua, Shemesh and Yarach, in the passage before 
 us, mean in reality ' Sunlight ' for the one, and the ' Moon's 
 reflected light ' for the other. Thus the passage may be 
 literally rendered — Sunlight, reTYiain upon Gibeon ; and 
 thou reflected light of the Moon, upon the Valley of 
 Ajalon. 
 
 Thus the terms employed by Joshua denote the light 
 flowing to us from the Sun and the Moon ; and the onus 
 lies upon those who impeach the inspiration of Scripture 
 to show that this is not the sense in which they are here 
 used. Thus when Joshua commanded the Shemesh, i.e, 
 the ' Sunlight,' to remain upon Gribeon, and the Yarach 
 or ' Moonlight ' in the Valley of Ajalon, the light of the 
 Sun and of the Moon respectively was arrested in those 
 specified places, ' Gribeon ' and 'the Valley of Ajalon,' and 
 not the Sun, which is upwards of 90,000,000 miles distant. 
 It cannot be said that the bodies of those two luminaries 
 were upon or in the places named, though the rays were ; 
 and therefore it could be none other than these which 
 Joshua, under the Divine Spirit, commanded to remain.^ 
 
 In order to understand the true nature of this miracle, 
 it is only necessary to assume the existence of a subtle 
 ether universally diffused through space, which becomes 
 luminiferous when thrown into undulations or waves. The 
 Sun has been appoint/ed by the Creator for exciting these 
 undulations ; and in the case before us the undulations of 
 
 1 A similar objection has been urged against the miracle recorded 
 by Isaiah (xxxiii. 8) concerning the Sun-dial of Ahaz. But we see 
 the true explanation in remembering that it was the Shemesh, or 
 * Sunlight/ which ^ went back ten degrees in the dial,' and not the 
 orb itself. 
 
SCIENCE IN SCRIPTUEE. 211 
 
 this ether were miraculously sustained over Gribeon and 
 Ajalon, while the two luminaries appointed ' to rule the 
 day and night ' continued their usual course. This ex- 
 planation is founded upon 'the undulatory theory' of 
 light; which, originally suggested by Huyghens in the 
 seventeenth century, is now generally accepted by scientific 
 men. According to this theory, light is caused by the 
 undulations of an elastic medium called ether, which 
 washes the remotest shores of the universe with an invi- 
 sible ocean of so refined a character, that the stars move 
 through its depths without encountering any perceptible 
 resistance. Hence arise ivaves or undulatory motions 
 which produce the effect of Light. Thus, by a careful 
 discrimination of the terms in the sacred text, we have 
 another instance of the scientific accuracy of the Inspired 
 Word. 
 
 In Job ix. 7 we read, ^ Grod commandeth the Sun, and 
 it riseth not, and sealeth up the stars.' We must again 
 refer to the Hebrew, in order to see what is meant by this 
 text, as well as the real science which lies hid in these 
 words. 
 
 In place of the term used by Joshua, we find a totally 
 different word employed to express ' the Sun.' The word 
 in this passage is Gheres, and the difference between it 
 and the other two words for ' Sun ' may be thus explained. 
 Cheres is the 'orb' itself; Shertiesh the 'light' flowing 
 from the Sun ; and Chamah apparently the ' solar flame,' 
 or photosphere which surrounds the orb, and which is 
 visible in the heavens above. 
 
 Now the English version represents this Cheres or 'orb' 
 as ' rising not,' an expression which we are quite unable 
 to explain ; for, according to common parlance, the Sun 
 rises every day, or, as in Genesis xix. 23 it is said, ' the 
 Sun was risen upon the earth ; ' but if we understand it 
 literally, it reads, ' the orb of the Sun is not dissipated,'' or 
 'luasted;^ we see at once how truly applicable the meta- 
 phor becomes. For science teaches us that whereas com- 
 mon fuel is soon consumed, the orb of the Sun has, for how 
 many ages we know not, supported the solar frame, and 
 retains its splendour and magnitude as undiminished as 
 when first it came from the Creator's hands. 
 
 So also we must understand the expression ' Grod sealeth 
 
 p 2 
 
212 THE TEUTH OF THE BIBLE. 
 
 up the stars ' in its literal meaning as completing or 
 finishing, like sealing a letter implies completion. Thus 
 we see that the expression declares Grod's completion of 
 the starry heavens — in other words, when ' in the beginning 
 Grod created the heaven and the earth.' Now this is con- 
 trary to the theory of the Nebular In/pofhesis, which was 
 so long held by the scientific world, but which recent 
 discoveries have proved untenable, and which is now given 
 up. At one time it was stoutly maintained, especially by 
 all materialists, that the apparent Nebulae seen in different 
 constellations were nothing more than matter gradually 
 evolving itself into stars ; or, according to those who 
 recognised the Supreme Being in the work of Creation, 
 that He was laboriouslj? forming fresh stars or worlds out 
 of the nebulous matter visible in the heavens above. ^ 
 
 Job xii. 8 reads, ' Speak to the earth, and it shall teach 
 thee.' The Hebrew word ' speak ' only occurs four times 
 in the Old Testament, and signifies rather ' meditate,' as 
 in Judges v. 8, where it is so rendered in tlie margin ; 
 and so in Psahn cxlv. 5, 6 — ' I will speak {i.e. meditate) 
 of the glorious honour of thy majesty, and men shall 
 speak of the might of thy terrible acts ' — where a totally 
 different word is used in the last of these two clauses. 
 Thus the words of Job seem to point to the teaching to 
 be derived from meditating upon the construction of the 
 earth — in other words, the modern Science of Geology, by 
 which men may learn many valuable lessons respecting 
 the goodness and benevolence of the great Creator. 
 
 Thus G-eology, derived from two Greek words implying 
 that we 'speak of the earth,' teaches matters of high 
 
 ^ Tlius, e.f/., since the great Nebula in Ormi was discovered by 
 Cysat, early iu the seventeenth century, though the most powerful 
 telescopes have been brought to bear upon it, it baffled every attempt 
 to resolve it into stars. Even with Mr. Lassell's great twenty-feet 
 reflector, with which he observed it under the pure sky of Malta, the 
 most favourable conditions for stellar observations, it presented no 
 appearance of being composed of stars. And it %vas not until Lord 
 Rosse's more powerful telescope was brought to bear upon it, that he 
 succeeded in resolving it into stars. There can be no doubt now, 
 that in this instance, as in every other part of the heavens garnished 
 with ' Nebulae/ the whole of Orion is composed of myriads of worlds 
 of light, some of which are at an almost inconceivable distance from 
 the earth. 
 
SCIENCE IN SCRIPTUEE. 213 
 
 interest. The problems it seeks to solve are amongst the 
 most attractive that can engage the ingenuity of man — 
 leading the student from his own position and connection 
 with this planet back through all its former aspects and 
 conditions to the time when it came fresh from the hand 
 of God. While, therefore, it is the privilege of the geolo- 
 gist to record the distribution of life in past ages, and the 
 evidence of physical changes in the arrangements of land 
 and water, which have been going on for countless ages, 
 the rocky records of earth speak to him in a voice that 
 should not be mistaken, that it ever has been, and so we 
 infer will ever continue to be, under the ceaseless superin- 
 tendence of an all-wise and beneficent Creator. 
 
 To the Christian geologist the book of Nature and the 
 book of Revelation equally lie open to inspection. Grod 
 has endowed us with faculties by which we can intei-pret 
 the one, and has given His Spirit to enable us to com- 
 prehend the other. By making science a handmaid to 
 religion, Greology becomes in reality a valuable evidence 
 to Revelation. And when we meditate upon the great 
 events which it proclaims, the mighty revolutions which 
 it indicates, the wreck of successive revolutions which it 
 disiDlays, and the immeasurable cycles unfolded in its 
 chronology, the period of man's tenancy of earth shrinks 
 into nothing ; his most ancient kingdoms are but of yester- 
 day ; the gorgeous temples of Egypt and the palaces of 
 Babylon sink into insignificance beside the mighty sar- 
 cophagi of the fossil dead. 
 
 Job xiv. 7-9 conveys an instructive lesson to us re- 
 specting the effect of water upon the vegetable kingdom. 
 Nothing but the discovery of the microscope has enabled 
 man to learn the action of va230ur upon the respiratory 
 organs and secretionary vessels in the leaves of plants, 
 which they inhale from the air for their nourishment, and 
 which has been appropriately termed the respiration of 
 plants. Light, it is well known, affects the respiration of 
 animals as it does those of plants. In the day-time we 
 expire more carbonic acid than during the night, which 
 is mainly owing to the presence or absence of light ; for 
 sleep increases the amount of carbonic acid expired, and a 
 man when asleep will expire more carbonic acid than 
 
2L4 THE TKUTH OF THE BIBLE. 
 
 if he lies awake under the same conditions of light and 
 air. 
 
 So, as regards the respiration of plants, without light 
 and air, or vapour, they cannot breathe. By taking a 
 tumbler, and collecting the gas found on the leaves of 
 aquatic plants growing under water in our wayside ponds, 
 it may be proved that they breathe when in the light, and 
 in so doing, decompose carbonic acid, and give out oxygen. 
 They absorb the carbon to form their woody tissues, and 
 discharge the oxygen in so doing. This may be seen by 
 placing the stock of an aquatic plant in a vessel of water, 
 and covering it with a tumbler containing a quantity of 
 carbonic acid gas mixed with air. This stock, which 
 would die in the ground, ' through the scent of water,' 
 as Job expressed it, will bud and live ; for in a few days, 
 it will be found that if placed in the sun the carbonic 
 acid has all disappeared, that the plant is heavier by 
 reason of the carbon it has absorbed, and that the air in 
 the tumbler contains more oxygen than that which it held 
 at first. And this process constitutes the important func- 
 tion known as the respiration of plants which appears to 
 be thus hinted at in the Book of Job. 
 
 Job xix. 23, 24, speaks of ' words printed in a book.' 
 In ancient times there were three different modes of 
 writing: — 1st. In a book either of papyrus or leather, or 
 linen cloth. 2nd. With an iron stile on plates of lead. 
 3rd. Engraving on rocks or stones, as practised so ex- 
 tensively by the Egyptians and other nations of antiquity. 
 Pliny says in his Natural History, xiii. c. 11 : — 
 
 At first men wrote on palm-tree leaves, and afterwards on the bark 
 or rind of other trees. In process of time public monuments were 
 written on rolls of lead, and those of a private nature on linen books 
 or tables covered with wax. 
 
 But is the translation 'printed in a book' a true rendering 
 of the Hebrew phrase ? If so. Job predicted the discovery 
 of the art of printing more than 3,000 years before it 
 came to pass,^ and which he could not have done other- 
 
 ^ The art of printing was discovered by Gutenberg in the first 
 half of the fifteenth century. The earliest book known with a date 
 attached to it, is a Psalter printed by John Faust in 1457, and the 
 first Bible with a date is by the same, in 14G0. 
 
SCIENCE IN SCRIPTUEE. 215 
 
 wise than as inspired by Grod. The Hebrew chahak, 
 ' printed,' signifies literally to cut, carve, or engrave ; but 
 as neither of these terms could be applied to ' a book,' it 
 is not unreasonable to suppose that Job, under the Divine 
 afflatus, may have thus predicted what in due time was 
 actually accomplished, and which has been of such in- 
 estimable blessing to man, both in a spiritual as well as a 
 temporal point of view. 
 
 Job xxvi. 7 mentions that ' (xod stretcheth out the 
 north over the empty place, and hangeth the earth upon 
 nothing.' Here we find a double instance of the scientific 
 accuracy of Scripture. 1st. Grod is said to ' stretch out the 
 north (pole) over the empty place.' The Hebrew word for 
 ' stretched out ' also signifies ' turned,' evidently denoting 
 the motion of the earth in her orbit round the sun, the effect 
 being that the region of the North Pole is virtually barren, 
 desolate, and ' empty.' This appears to be the only satis- 
 factory explanation which can be given for the declaration 
 of Job that the great Creator ' stretcheth out the north 
 over the empty place.' 
 
 2nd. It is also said that He ' hangeth the earth upon 
 nothing ' — an expression which surely points to the law of 
 gravitation, discovered by the genius of Newton not two 
 centuries ago. Now we may fairly ask what uninspired 
 man ever had any certain knowledge of the real shape of 
 this globe, and how it is suspended in space ' upon 
 nothing,' until that time ? or had a conception of it before 
 the time of Copernicus, about two centuries earlier ? The 
 Hindoo legend of the earth being supported on the back 
 of an elephant, which again was upheld by a tortoise, was 
 the limit of man's ideas on the subject, which now appears 
 so simple and plain. It is true that the Pythagoreans, 
 according to the report of Philolaus of Croton, taught the 
 progressive movement of a non-rotating earth, and that 
 Aristarchus of Samos, and Seleucus of Babylon, are said 
 to have taught that the earth not only rotated upon its axis, 
 but also moved round the sun. (It has been already seen 
 what Plato and Aristotle thought on the subject.) But 
 these ideas were so much in advance of the age, that they 
 were rejected by the learned, who still thought that the 
 earth neither rotated on its axis, nor advanced in space, 
 but that, fixed to one central point, it oscillated, like a 
 
216 THE TEUTH OF THE BIBLE. 
 
 lialf-iilled balloon, from side to side. Eratosthenes, the 
 most distinguished philosopher of the Alexandrian school, 
 believed that there was an ' external sea surrounding all 
 continents.' And though the Latins appear to have had 
 some truer conceptions of the form of the earth, as, e.g., 
 Ovid says : — 
 
 The eavtli, like a ball resting upon no support, hangs a heavy weight 
 upon the air beneath. — Fasti, 1. tI. 8. 
 
 and Lucan, a Spanish poet, murdered by Nero, speaks 
 of— 
 
 The earth being poised in empty air. — Pharsalia, 1. v. 94. 
 
 and so Pliny says : — 
 
 We have another miracle brought to our notice ! The earth itself 
 is pendent, and doth not fall v^ith us. It is doubtful whether this be 
 from the force of the spirit which is contained in the universe, or 
 whether it would fall, did not nature resist by allowing of no place 
 where it might Ml.—Hist. Nat. 1. ii. 65. 
 
 nevertheless the world required nearly 2,000 years' further 
 education before it could receive the truth on this matter 
 as set forth and explained by Copernicus and Newton, but 
 which Job, speaking by inspiration, was enabled to declare, 
 in the simple language of Scripture, so many thousand 
 years ago. 
 
 In Job xxvi. 13 we read, 'By his spirit he hath gar- 
 nished the heavens ; his hand hath formed the crooked 
 serpent.' 
 
 Innumerable have been the interpretations of commen- 
 tators on this 23assage of Holy Writ. Some think it 
 refers to the clearing of the sky after a storm. ' His 
 spirit ' meaning the luind, and the ' crooked serpent ' the 
 ecliptic, as the sun's apparent course appears to be some- 
 what serpentine in its approach to and recession from 
 each of the tropics. 
 
 Others imagine the allusion is to the lightning, in 
 that zig-zag form which it assumes when discharged 
 from one cloud into another during a thunderstorm. 
 
 Others think that the act of the creation of the solar 
 system is intended to be expressed, which is, in certain 
 parts of Scripture, attributed to the Spirit of Grod. See 
 Genesis i. 2 : and Psalm xxxiii. 6. And that the ' crooked 
 
SCIENCE IN SCRIPTUEE. 217 
 
 serpent ' means either Satan or some huge aquatic animal, 
 like a whale or a hippopotamus ! 
 
 Bishop Sherlock explained it to mean the religious 
 system of Sahceism, which acknowledged two opposite in- 
 dependent principles by which the universe was governed ; 
 and paid Divine adoration to the celestial luminaries. Thus 
 Job asserts, in opposition to the idolatrous practice of 
 the time, Grod to be the maker of all the host of heaven ; 
 and in opposition to the false notion of two independent 
 principles, he asserts Grod to be the maker of him who 
 was the author of evil, or the crooked serpent. Thus 
 observes the Bishop : — 
 
 You see how properly the garnishing of the heavens^ and the forming 
 of the setyent, are joined together. — Dissertation on Prophecy^ ii. 
 
 None, however, of these interpretations seem a very 
 satisfactory explanation of the text. But if we remember 
 how much is said about Astronomy in the Book of Job, we 
 see the natural connexion between the first term 'gar- 
 nishing the heavens ' — which we can scarcely doubt means 
 furnishing the heavens with those worlds of light which are 
 at once its ornament and proof of the Almighty's power 
 — and that the second term, ' the crooked serpent,' points 
 to that beautiful constellation termed by astronomers Ser- 
 pens, which is represented in astronomical maps with its 
 tail in the centre of the Milky Wa}^, and with its 'crooked '^ 
 body towards the north-eastern quarter of the heavens. 
 
 Joh xxviii. 1, 6, speaks of a ' vein for the silver,' and 
 of ' the earth, it hath dust of gold.' This chapter has 
 been pronounced the oldest and finest piece of Natural 
 History in the world, as it gives us very important infor- 
 mation on several curious subjects ; and if we could ascer- 
 tain the exact sense of all the Hebrew terms employed, we 
 should probably discover allusions to several arts which 
 we are apt to consider of comparatively modern inven- 
 tion. 
 
 Thus we see concerning the metals ' silver ' and ' gold,' 
 Job draws the distinction w^hich Modern Science and 
 
 ^ n''"ll is the word rendered ' crooked ; ' which the LXX, translate 
 as .; 6 /^yfjira 'fleeing.' Dr. Wilson, in his Bible Student'' s Guide, observes 
 on this word — 'The constellation in the heavens is undoubtedly 
 intended by the crooked or fleeing serpent.' 
 
'218 THE TRUTH OF THE BIBLE. 
 
 recent discoveries have made abundantly clear between 
 'the vein of silver' and 'the dust of gold;' indicating 
 that there are mines, properly so called, of the one, but 
 not of the other. It has been found that the distribution 
 of gold in the parent rock differs from that of every other 
 metal in the superficial range of its threads. Lodes of 
 iron, copper, and lead containing silver, vvhen followed 
 downwards, usually become more and more productive, 
 the reverse being the case with gold. Sir E. Murchison 
 says : — 
 
 The indisputable fact that the chief quantities of gold having- been 
 criminally imbedded in the upper parts of the vein stones, have been 
 broken up and transported with the debris of the mountain tops into 
 slopes and adjacent valleys. Modern Science, instead of contradicting^ 
 only conJir7ns the truth of the aphorism of the Patriarch Job, which 
 thus shadowed forth the downward persistence of the one, and the 
 superficial distribution of the other. — Siluria, p. 457. 
 
 In Job xxviii. 25 Grod is said ' to make weight for the 
 winds ; and he weigheth the waters by measure.' This 
 appears to be another proof of Science in Scripture, as 
 the weio'ht of the circumambient air ' for the winds' was 
 unknown until Torricelli invented the barometer, and 
 Gralileo applied it to a legitimate use. 
 
 In order to understand the meaning of G^od ' making 
 weight for the winds,' we should remember that He has 
 given an atmosphere to the earth, which by its gravity 
 should be the cause of preserving all the animal and 
 vegetable life which He had created ; for by it the blood 
 circulates in the veins of animals, and the juices in the 
 tubes of vegetables. Without this pressure there could be 
 no respiration ; and the elasticity of the particles of air in 
 animal and vegetable bodies, without such pressure, would 
 rupture the vessels in which they are contained, and 
 destroy both kinds of life. Modern Science has discovered 
 that this weight of the winds is so perfectly proportioned 
 to the requirements of the earth, that we find it on the 
 average neither too light to prevent the undue expansion 
 of animal and vegetable tubes, nor too heavy to compress 
 them so as to prevent proper circulation. 
 
 And so concerning the expression ' He weigheth the 
 waters by measure.' The aqueous surface of the globe is 
 as three to one of the terrene ; and experiments on eva- 
 
SCIENCE IN SCRIPTUKE. 219 
 
 poration respecting the quantity of vapours which arise 
 from a given space, in a given time, prove that it requires 
 such a proportion of aqueous surface to afford moisture 
 sufficient for the other proportion of dry land. Thus we 
 see the scientific accuracy of Job's language, when he 
 records that God has given the waters in due measure, 
 as He has also made the proper proportion of weight for 
 the winds. 
 
 Job xxxvii. 16 speaks of 'the balancing of the clouds' 
 as the ' wondrous works of him who is perfect in know- 
 ledge.' 
 
 The ' wondrous works ' of the Creator may be defined as 
 endless in their variety ; stupendous in their structure ; 
 complicate in their parts ; indescribable in their connex- 
 ions ; and incomprehensible in their formation, as well as 
 the cohesion of their parts, and the ends of their creation. 
 Now all this is specially apparent in ' the balancings of 
 the clouds ' — a notable proof of His ' wondrous works, who 
 is perfect in knowledge.' The clouds, like the air, are said 
 to be weighed in a balance by Him who alone can regu- 
 late their density, and apportion their size according to 
 the necessities of man, and the pleasure of His own will. 
 And their ' balancings ' imply their change of gravity, and 
 their consequent risings and fallings. Although Elihu, 
 the speaker in Job, knew nothing of evaporation, and the 
 gravity and power of the air at different heights to support 
 different weights of aqueous vapour, so as to keep them 
 floating for a certain portion of time, and then to let 
 them down for the purpose of watering and fructifying the 
 earth, it is one of the many evidences of the Truth of 
 THE Bible that he was enabled, under the teaching of God, 
 to state as a fact what Modern Science has at length dis- 
 covered to be the case. 
 
 Job xxxviii. 31 refers to ' the sweet influences of 
 Pleiades and the bands of Orion,' or, as it is termed in 
 Ar)ios V. 8, 'the seven stars and Orion.' Probably this 
 sentence is an instance of Hebraistic idiom, so that it 
 should be understood rather as ' the bands of the Pleiades 
 and the influences of Orion ;' as in Psalm xcv. 7 it is said, 
 ' We are the people of his pasture and the sJieep of his 
 hand.' 
 
 Assuming this to be the case, we must note the exact 
 
220 THE TEUTH OF THE BIBLE. 
 
 meaning of the word translated ' bands,' which might be 
 more literally rendered as ' attraction ' or ' influence,' and 
 the term ' sweet influences ' is literally ' delicacies ' or 
 ' delights.' Eosenmiiller and Gresenius both render it as 
 Vincula Pleiadum, ' the bands of the Pleiades,' to which 
 interpretation Lee objects. But whatever be the exact 
 rendering, it is doubtless intended to denote some pecu- 
 liarly attractive power connected with the Pleiades. Some 
 have interpreted the comparison between the ' Pleiades ' 
 and ' Orion ' to denote the vernal renovation of nature as 
 opposed to its ivintry destructions — the mildness of spring 
 to the severity of cold. Others, again, have found in the 
 passage a reference to the influence which the stars were 
 once supposed to have upon the seasons, forgetful of the 
 declaration of Moses, that Grod had appointed the sun 
 and the moon as the two great lights ' for signs and for 
 seasons, and for days and for years.' 
 
 What then is the meaning of the ' influence ' or attrac- 
 tive power of the Pleiades referred to in the text ? Until 
 the present great advance in the science of Astronomy, it 
 was impossible to understand the meaning of this attrac- 
 tive power. But recently it has been explained by one of 
 the wonderful discoveries in that science. After infinite 
 labour in the way of observation, the revolution of our 
 solar system around some central astral-sun appears to be 
 recognised as a sound theory. The late Sir William 
 Herschel was the first to demonstrate that our sun forms 
 one of the stars of the great stratum called the 'Milky 
 Way ; ' and that it has a progressive motion in space 
 round some far distant centre, and which Sir John Her- 
 schel computes at the rate of 422,000 miles per diem 
 (^Outlines of Astronomy, § 858). The ' influence ' of this 
 central sun upon our solar system is a necessary consequence 
 of the law of gravitation. Professor Madler, of Dorpat, a 
 distinguished Russian astronomer, who has for years 
 devoted his attention to the subject, has determined the 
 ' influence ' which the Pleiades have upon the earth, as 
 they form the central group of our whole astral system ; 
 and that Alcoyne, or 77 Taiiri as it is scientifically named, 
 is the star of this group which appears most probably the 
 true central sun. Light, which passes through space at 
 the rate of more than 190,000 miles per second, takes 539 
 
SCIENCE IN SCEIPTUKE. 221 
 
 years in its flight from Alcoyne to our solar system, and 
 requires the lengthened period of 330,000 years to reach 
 the outer extremity of the Milky Way. But far more 
 than this, it has been estimated that over 18,000,000 
 years are required in order to effect one single revolution 
 around this central sun. May we not exclaim, when con- 
 templating the power of Him who has called into existence, 
 and regulated the attractive power or ' influence ' of the 
 heavenly bodies upon one another with unerring wisdom — 
 
 These be Thy glori(3us works, Thou Source of Good ! 
 How dimly seen, how faintly understood ! (?) 
 
 From what has been said, we see how many passages in 
 the Book of Job seem to refer to what may be properly 
 described as Scieiice in Scripture. Dr. Adam Clarke ob- 
 serves : — 
 
 It is generally supposed that the former times were full of barbaric 
 ignorance ; and that the system of philosophy, which is at present in 
 repute, and is established by experiments, is quite a modern discover3\ 
 But nothing can be more false than this ; as the Bible plainly discovers 
 to an attentive reader, that the doctrine of statics, the circulation of 
 the blood, the rotundity of the earth, the motions of the celestial 
 bodies, the process of yeneration, &c., were all known long before 
 Pythagoras, Archimedes, Copernicus, or Newton were born. — Clarke's 
 Commentary on the Book of Job. 
 
 To pass on to the Book of Psalms, we have one instance at 
 least of scientific truth to be found therein ; for David, in 
 Psalm cxlvii. 16, speaks of ' Jehovah giving snow like wool.' 
 The Jews (as the Targum and their Eabbis, like Kimchi, 
 taught) very naturally considered that the comparison of 
 ' snow ' to ' wool ' referred merely to similarity of colour. 
 The ancients used to call snow ' woolly water,' and Martial, 
 the Eoman poet, gives it the name of dcnsum vellus 
 aquarum {Epig. iv. 3), ' a thick fleece of waters.' And 
 Professor Owen, with his usual accuracy, describes Wool as 
 
 A peculiar modification of hair, characterised by fine transverse or 
 oblique lines, from !^,000 to 4,000 in the extent of an inch — indicative 
 of a minutely imbricated scaly surface — when viewed under the 
 microscope, on which, and on its curved or twisted form, depends its 
 remarkable felting property. 
 
 It should be remembered that ' felting ' expresses the 
 warmth engendered in stuff which is so closely united 
 without weaving. 
 
 Now it is evident that the comparison of the Psalmist 
 
222 THE TRUTH OF THE BIBLE. 
 
 refers to the admirable manner in which the great Creator 
 in His inscrutable wisdom has ordered that snow falling 
 upon the earth sliould clothe it, and felt it and warm it 
 and cause it to fructify for the use of man. Modern 
 Science proves that snow maintains its internal heat ex- 
 actly in the same w^ay as wool on the sheep's back ; the 
 minute fibres entangle the air, and, forbidding its escape, 
 prevent the introduction of cold. This explanation enables 
 us to understand the scientific accuracy of the Psalmist 
 when he speaks of ' Jehovah giving snow like wool.' 
 
 We read in Proverbs vi. 6-8 of the ant ' providing her 
 meat and gathering her food in the harvest.' This asser- 
 tion of the wise King of Israel has been boldly contra- 
 dicted by naturalists, who declare that Solomon was mis- 
 taken in the ways of the ant ; that it does not lay up a 
 winter si ore like the bee ; that he mistook the pupa of 
 the ant for grains of wheat ; and that on this account 
 he stated what was not scientifically true. Now these 
 sceptical naturalists have forgotten that the various 
 tribes of ants differ as much in their instincts as do the 
 various tribes of the bee. And in this instance we can 
 adduce the evidence of so ' acknowledged ' an authority as 
 Mr. Charles Darwin, who read in 1861 before the Linnsean 
 Society an abstract of a paper by Dr. Lincecum describing 
 what. he calls the 'Agricultural Ant.' This ant, which is 
 a native of Texas, not only lays up a store of seed, but it 
 cultivates it. It plants a crop of grass round its mound, 
 which it first weeds, then harvests ; when ripe carefully win- 
 nowing the grain, and then stores it up for use. The grain 
 is a kind of miniature rice, and when it gets damp and 
 liable to sprout, the ants take advantage of the first fine 
 day to bring out the damaged grain, and expose it in the 
 sun until it is dry; then they carry it back and pack away 
 all the sound seeds, leaving those that had sprouted to 
 waste. Such is the testimony of an experienced naturalist 
 after twelve years' watching of the habits of this species 
 of ant ; and his experience is sufficient to show the scien- 
 tific accuracy of the Bible as regards the provision and ga- 
 thering of their food in harvest by the ants of Palestine. 
 
 In Proverbs viii. 22-26, which is evidently intended to 
 set forth the eternity of the Grod-man Christ Jesus, our 
 English Bible fails to convey the exact meaning of some 
 
SCIENCE IN SCRIPTUEE. 223 
 
 of the Hebrew words, owing probably to the small amount 
 of scientific knowledge extant when the translation was 
 made. Thus the expression ' when there were no depths ' 
 clearly denotes, before the seas had settled in their present 
 position ; and the following clause, ' before the mountains 
 were settled was I brought forth,' plainly refers to the 
 gradual elevation of the mountain ranges out of the ocean 
 depths, which Greology shows was the case in ages long 
 past. And so the next clause, ' while as yet he had not 
 made the fields ' {hootzoth), points to the various strata 
 which surround the earth, as in geological works it is 
 commonly compared to an onion, on account of its various 
 leaves, which overlay one another ; for the word hootzoth 
 really signifies ' any thing or place surrounding or inclos- 
 ing another.' In the text it evidently means the successive 
 formations or strata which constitute the crust of the earth, 
 each of which in its turn was once the outer or upper 
 surface when elevated above the water. And in this we 
 have another instance of harmony between the discoveries 
 of Modern Science and the teaching of the Word of Grod. 
 Proverhs viii. 27 refers to the Creator havino- ' set a 
 compass upon the face of the deep ; ' which expression, 
 together with the context, seems to denote a measured 
 progress in the act of creation, as well as an arrangement 
 of pre-existing materials, which accord with the discoveries 
 of Modern Science, that this earth was fitted up for the 
 habitation of man many years after it was originally 
 called into existence. The declaration that the Creator 
 set a compass upon the face of the deep, or, as it is ex- 
 pressed elsewhere, in Job xxvi. 10, ' compassed the waters 
 with bounds,' points alike to the fact of this world being 
 in form a terraqueous globe (so long unknown to educated 
 man), as well as to the laiv of gravitation, by which all the 
 particles of matter, tending to a common centre, would 
 produce in all bodies the orbicular form which we see 
 them have ; so that even the waters are not only retained 
 within their boundaries, but are subjected to the circular 
 form, in their great aggregate of seas, as other parts of 
 matter are. This is called ' making a compass upon the 
 face of the deep ' in order to bring the chaotic mass into 
 the form of an orb, as Isaiah (xi. 22) speaks of the Most 
 High as sitting ' upon the circle,' i.e. compass or circum- 
 
224 THE TRUTH OF THE BIBLE. 
 
 ference, or sphere ' of the earth.' For the Hebrew Chug, 
 rendered ' compass ' and ' circle ' in Proverbs and Isaiah, 
 may with the greatest propriety be translated orb or sphere. 
 And thus Solomon, the wisest of men in ancient times, by 
 the inspiration of Grod, was enabled to state with marvel- 
 lous accuracy a scientific truth, thousands of years before 
 Newton, the most gifted of men in modern times, was able 
 by his own genius and skill to find it out. 
 
 Proverbs xxv. 20 compares ' vinegar upon nitre to one 
 that singeth songs with a heavy heart.' Science tells us 
 that vinegar upon 7iit7'e produces no effect whatever. What 
 then can be the meaning of Solomon's comparison ? It 
 is simply this. The Hebrew nater is not the same as our 
 ' nitre,' but what the chemists call ' Carbonate of Soda.' 
 It appears to have its Hebrew name from the verb natar, 
 to ' dissolve ' or ' loosen ; ' because a solution of it in water 
 possesses abstersive and detergent qualities, to which 
 Jeremiah (ii. 22) refers when he says, ' Though thou wash 
 thee with nitre {natar\ and take thee much soai3, yet 
 thine iniquity is marked before me, saith the Lord Grod.' 
 Hence this natar when mixed with vinegar produces an 
 effervescence, and fermentation immediately takes place, 
 as well as having a strong cleansing power when used with 
 soap. Thus Solomon's comparison of ' singing songs to a 
 heavy heart ' being like ' vinegar upon natar ' indicates 
 the absence of affinity between them, and opposition and 
 strife are occasioned by any attempt to unite them. 
 
 Proverbs xxx. 28 tells us that ' the spider taketh hold 
 with her hands, and is in kings' palaces.' Natural History 
 teaches us that of the spider class the Arachnidw possess 
 eight legs, while the true insects have only six legs. Why 
 then did Solomon speak of the hands of the spider ? We 
 can only explain it by the scientific accuracy with which 
 small matters like this, together with a multitude of others, 
 are sj^oken of in the Word of Grod. The word translated 
 ' hands ' is the same as when human hands are referred 
 to in Proverbs xi. 21 under the term 'joining of hands ; ' 
 and not the same as when ' the legs ' of locusts, beetles, or 
 creeping animals are described, as in Leviticus xi. 21, 22. 
 
 We also discover from Natural History that the spider 
 class possess no wings or antennae, their place being supplied 
 by two fangs, which so far resemble hands that they are 
 
SCIENCE IN SCRIPTUKE. 225 
 
 able to work with them in a manner which the utmost 
 skill and ingenuity of man has never been able to attain. 
 Blackwall, the greatest of living authorities on the subject, 
 tells us in reference to the spider's web, that upwards of 
 120,000 viscid globules of light are distributed upon the 
 elastic spiral line in a net of large dimensions, and that 
 under favourable circumstances the time required for its 
 completion seldom exceeds forty minutes, which beats any 
 spinning-jenny in the world. In this passage, therefore, of 
 the Proverbs of Solomon we have another of the many in- 
 stances gathered from his writings of the harmony between 
 Scripture and Science, proving that he must have written 
 by the direct inspiration of Grod. 
 
 In Ecdesiastes i. 5, 6, it is written : ' The sun ariseth 
 and goeth down, and hasteth to his place where he arose ; 
 he goeth toward the south and turneth about to the north.' 
 Our English Bible attributes the last clause to the tvind, 
 instead of to the sun, as the Hebrew and all other ver- 
 sions refer it. Assuming this to be the correct rendering, 
 as it would be without meaning to speak of the wind 
 ' going towards the south and turning about to the north,' 
 we understand the words of Solomon to express the diur- 
 nal and annual course of the sun, without contradicting 
 anything which science has subsequently found true. 
 And thus we find the inspired writer noticing two 
 things which accord with what science teaches on the 
 subject: — 1st. Day and night marked by the appearance 
 of the sun above the horizon, travelling from east to west, 
 where he is lost sight of during the silent hours of the 
 night. 2ndly. The annular course of the sun through 
 the twelve signs of the Zodiac, when from the equinoctial 
 points ' he goeth toward the south ' to the tropic of Capri- 
 corn, from which ' he turneth about unto the north,' un- 
 til he reaches the tropic of Cancer. Now all this implies 
 very different teaching from the idea of the shape of the 
 earth which the learned world so long supposed to have 
 been round like a plate ; and which the ancient Iberians, 
 who dwelt on the western coast of Hispania, understood so 
 literally that they believed they could hear the sun hiss as 
 the tiery ball nightly sank into its watery bed ! 
 
 In continuation of the same text in Ecdesiastes, it is said 
 that ' the wind whirleth about continually, and returneth 
 
 Q 
 
226 THE TRUTH OF THE BIBLE. 
 
 again according to liis circuits.' Here we have an indi- 
 cation respecting the rotatory theory of stoimis, viz. that 
 hurricanes and storms do not blow, as formerly imagined, 
 in a straight line from a single point, at a great distance, 
 but that they are vast eddies in the air, which whirl about 
 like the eddies of a stream of water, according to the con- 
 clusions of science. In the Arcluwloglcal Journal^ vol. 
 vii., there is an account of the mode by which Colonel 
 Reid has been able to prove scientifically the fact that the 
 winds go and return in circuits just as Solomon had 
 described 3,000 years before the learned world knew any- 
 thing of the matter. 
 
 In the verse following of the same chapter in Ecclesiastes 
 we read that ' all the rivers run into the sea ; yet the sea 
 is not full: unto the place from whence the rivers come, 
 thither they return again.' Thus Solomon further taught, 
 long before the ingenuity of man had enabled him to 
 discover it, the great system of aqueous circulation which 
 is ever going on. How comes it that the sea is not full, 
 since so many gigantic rivers are unceasingly pouring into 
 its depths such mighty streams of water ? The reason is, 
 as science teaches, that nothing goes into the sea, either 
 from rivers or rain, which does not come from it. Water 
 exhaled from the sea by evaporation at the rate of 60,000 
 cubic miles on an average annually, is collected in the 
 clouds, then it is condensed into rain, then it descends to 
 the earth, and percolates through its surface, then it rises 
 in springs, the commencement of mighty streams, and 
 finally is carried by these into the seas from whence it was 
 first derived. We may therefore safely afiirm that the 
 theory of evajporation could not have been stated, as it is 
 in this passage, by anyone at that period of history unless 
 speaking by the inspiration of Grod. 
 
 In the account of Christ's crucifixion as recorded by the 
 Evangelist John (xix. 34), it is said, ' one of the soldiers 
 with a spear pierced His side, and forthwith came thereout 
 blood and water.' It was at one time the custom for 
 learned sceptics to affirm that the Evangelist's account 
 (notwithstanding it was that of an eye-witness of a fact, 
 as he adds, ' he that saw it bare record, and his record is 
 true ') of the issue from the Saviour's woun.d could not 
 have been correct, as if His frame had been made in all 
 
SCIENCE IN SCKIPTURE. 227 
 
 things like to our own, it would have been, they assumed, 
 blood only. But, as Fullom in his Marvels of Science 
 justly remarks on this passage, 'Here science has risen up 
 like a holy Apostle, to testify to the truth of Christianity.' 
 For medical science has now discovered that the heart is 
 invested with a hollow membrane, somewhat like a purse, 
 called the ' pericardium,' containing a small quantity of 
 clear water, and consequently the issue from the Saviour's 
 wound must necessarily, according to the inspired record, 
 have comprised both 'blood and water.' 
 
 The same Evangelist, in his first Epistle general to the 
 Christian Church, was inspired to teach, first, that the Grod 
 whom we worship condescended to compare Himself to 
 light, as the most suitable emblem of the perfection of 
 purity, for ' Grod is light,' writes St. John ; and second, 
 that this one supreme G-od is revealed to us in the three- 
 fold persons of Father, Son, and Holy Ghost, as it is 
 conveniently expressed in the well-known term of Trinity 
 in Unity. 
 
 Now science has shown that white light, as demon- 
 strated by Sir Isaac Newton, may be decomposed by a 
 prism into the seven prismatic colours, three of which, viz. 
 red, yellow, and blue, are termed primary, the remaining 
 four being compounds of two of the primary colours. 
 Supposing we place three transparent discs composed of 
 the three primary colours, so that they overlap each 
 other, a perfectly pure white light is the result ; thus 
 proving that white light is in reality the trinity of pri- 
 mary colours in unity. Each of the coloured rays in this 
 trinity possesses a distinct property, just as the three 
 several persons in the Godhead possess separate attributes 
 though perfectly united. Thus the red rays in the 
 spectrum are found to be calorific, or heating — the yellow 
 are luminous, or light-giving — and the blue what the 
 chemists term ' actinic,' possessing an important, though, 
 except in its effects, an invisible influence, as exemplified 
 in the art of photography. As light and heat are so 
 essential to the growth of plants, it was thought if frames 
 containing plants were furnished with such coloured glass 
 as would absorb the blue or actinic rays, and yet allow the 
 red or heating, and the yellow or luminous rays to pass 
 freely, their growth and fruitfulness would be greatly 
 
 Q 2 
 
228 THE TRUTH OF THE BIBLE. 
 
 increased ; and such, as far as the blossom was concerned, 
 soon proved to be the case. But the influence of the 
 third property in this trinity of the primary colours having 
 been excluded, the blossoms all withered away and brought 
 forth no fruit. From which we may learn this useful 
 lesson in things spiritual, that without the influence of the 
 Holy Spirit, the third person in the Divine Trinity, we 
 can bring forth no fruit to perfection which will endure 
 unto everlasting life. 
 
 From a review of what has been considered in this and 
 the chapter on the Mosaic Cosmogony, we may confidently 
 point to what Scripture really teaches respecting such 
 subjects as the creation of the heaven and earth in the 
 beginning ; the existence of light independent of the sun ; 
 man's dominion over the air not given him, and conse- 
 quently not to be obtained by him ; circulation of the 
 blood ; starvation by internal heat ; cause of the formation 
 of dew ; miracle of the sun standing still explained ; 
 nebular hypothesis set aside ; science of geology generally ; 
 respiration of plants ; the art of printing ; true form of 
 the earth ; law of gravitation ; vein of silver and dust of 
 gold ; weight of the winds ; balancing of the clouds ; 
 central sun of the heavens ; property of wool ; different 
 formations of the earth's crust ; compass of the deep ; 
 action of vinegar upon nitre ; natural history relative to 
 the hare, the ant, and the spider ; sun's annular path ; ro- 
 tatory course of storms ; theory of evaporation ; formation 
 of the human heart ; analogy between the Triune Deity 
 and the constitution of light — all of which, as I believe, 
 are either clearly set forth or incidentally referred to in 
 Scripture, and to be regarded as evidence in favour of the 
 Truth of the Bible, as well as a proof that the sacred 
 writers could only have spoken as they were moved by the 
 Holy Ghost and under the perpetual influence of the Spirit 
 of God. 
 
EGYPTOLOGY IN CONFIKMATION OF SCRIPTURE. 229 
 
 EGYPTOLOGY IN CONFIRMATION OF 
 SCRIPTURE. 
 
 CHAPTER XI. 
 
 It is a remarkable and instructive fact, that as open 
 attacks are made upon the Teuth of the Bible, and the 
 contemptuous ignoring of its claims to a hearing, which 
 is so conspicuous a feature in the controversies of the 
 present age, is made patent to the world, evidences to 
 strengthen and confirm our faith are springing up on all 
 sides, so that the antidote and bane simultaneously appear 
 in public view. The key which has unlocked the literary 
 treasures of Egypt, the discoveries at Niveveh and Baby- 
 lon, the explorations in Palestine, and suchlike circum- 
 stances, all point to the same end. One thing every 
 traveller in the East, whether religious or sceptical, most 
 readily admits — the perfect harmony between the Bible 
 and the land in which it was written. What the un- 
 believing Volney^ declared in a past age on this point, 
 M. Eenan, a leader amongst the rationalists, has frankly 
 owned in the present day, as he justly says : — 
 
 Toute cette histoire qui, a distance, semble fiotter clans les niiages 
 d'un monde sans realite, prit ainsi un corps, une solidite, qui m'eton- 
 Derent. ^ L'aceord frappant des textes et des Heux, la merveilleuse 
 harraonie de I'ideal evangelique avec le paysage qui kii servit de cadre, 
 furent pour moi comme une revelation. 
 
 This is a remarkable admission on the part of an 
 avowed sceptic, which the student of archoBology in general 
 
 * ' ye solitary ruins ! Ye silent walls ! How many useful lessons, 
 how many striking reflections, do ye offer to the mind which is capable 
 of considerimj you aright ! ' is the affecting exclamation of Volney 
 when moralising on the subject. — Ruins of Empires, chap. iii. 
 
2^0 THE TEUTH OF THE EIBLE. 
 
 and Egyptology^ in particular, relative to the Bible, will 
 do well to remember. 
 
 There is an interesting episode in the history of Israel's 
 wanderings in the wilderness, as recorded in Numbers xi. 
 26, which bears upon the subject of our consideration. 
 When the Spirit of Jehovah had been poured out upon 
 the seventy elders, they went up to the tabernacle to pro- 
 phecy, two of their number, Eldad and Medad, remaining 
 behind, of whom it was said, ' and they were of them 
 that were written,' — a phrase confessedly obscure as it 
 stands in our English Bible, but which the literal trans- 
 lation renders easy enough, when it would be read, ' and 
 they were among the inscriptions,' thereby showing that 
 the Israelites, like the other civilised nations of antiquity, 
 made use of that means to record their national exploits. 
 
 I propose in this chapter to notice the evidence rela- 
 ting to THE Truth of the Bible which has been obtained 
 from the inscriptions recorded on the monuments of 
 Egypt, reserving those found in the archaeological remains 
 of other nations for subsequent consideration. 
 
 It is not necessary to give any lengthened explanation of 
 the mode by which these inscriptions have been rendered 
 useful to the Biblical student, save by noticing that the 
 decipherment of the trilingual Eosetta stone, now in the 
 British Museum, was first attempted by Dr. Young in this 
 country about sixty years ago ; and that the system which 
 he inaugurated has been more than confirmed by the 
 genius of such men as the two Champollions, De Eouge, 
 Mariette Bey, and Chabas, amongst the French ; Lepsius 
 and Brugsch amongst the Grermans ; and of Englishmen, 
 the not less distinguished names of Birch, Osburn, Renouf, 
 Groodwyn, and others, who have contributed their share to 
 the chief philological triumph of the present day. 
 
 The stone itself was originally set up in a temple at 
 
 * *Is it not marvellous,' exclaimed the late Dr. Arnold, 'that they 
 can now read the old Egyptian readily and understand its g-rammar! 
 These E.Lryptian discoveries are likely to be one of the (/reatest wonders 
 of our «//e.' This fact seems to have been anticipated, according- to 
 one of the Hermetic books, wherein Trismegistus is represented as 
 exclaiming, ' O Egypt ! Egypt ! fables alone will be thy future 
 history, and nought but the letter of thy stone-engraved monuments 
 will survive.' 
 
EGYPTOLOGY IN CONFIEMATION OF SCEIPTUEE. 231 
 
 Memphis, dedicated to Tomos, 'the setting sun,' which 
 was erected to that deity by Pharaoh-Nechoh, the con- 
 queror of king Josiah, B.C. 609, and was discovered a.d. 
 1799 by M. Boussard, a French officer of Buonaparte's 
 army in Egypt. The battle of Alexandria placed it in 
 the hands of the British, when it was found to have a 
 trilingual inscription, the upper one in hieroglypkics, the 
 centre in characters known as the enchorial or demotic^ 
 and the lower in Greek; from which it was seen that the 
 inscription was in honour of Ptolemy Epiphanes, who 
 reigned in Egypt B.C. 205-181. 
 
 A very brief sketch of the chronology deducible from 
 the Egyptian monuments shows so perfect an agreement 
 with the chronology gathered from the Hebrew' Scriptures, 
 that we cannot but regard it as a very important element 
 in proof of the Tkuth of the Bible. The only Egyptian 
 writers, whose histories have come down to us, who have 
 treated on this subject, are Manetho and Eratosthenes, both 
 of whom flourished in the third century B.C. The former 
 places the reign of Menes, the Mizraim of the Bible, and 
 first King of Egypt, a.d. 5892. The latter more correctly, 
 as it accords with the Hebrew chronology, B.C. 2306, which 
 may be collected as follows. He gives 986 years from 
 Menes to Pharaoh Niliis, whom Herodotus (ii. § 3) calls 
 the son and successor of Ramessu the Great. Dicgearchus, 
 a Grreek historian of the fourth century B.C., says, ' From the 
 time of Pharaoh Mlus to the first Olympiad there were 
 436 years.' (See Bunsen's Egypfs Place, &c., i. p. 712, and 
 v. 19.) Supposing this refers to the time when the Olym- 
 pic games were first instituted by Iphitus, B.C. 884, this 
 would give B.C. 1320 as the date of Pharaoh Nilus's ac- 
 cession. By adding 986 to this, we obtain b.c, 2306 as 
 the date for the commencement of the reign of Menes 
 the proto-monarch of Egypt. As the date of the disper- 
 sion from Babel must be placed B.C. 2330, and the 
 colonisation of Egypt followed soon after, this would 
 
 ^ This is not the place to consider the difference between the 
 chvonology of the Hebrew Scriptures and that of the LXX. ; it will 
 be sufficient to say, that after a prolonged investigation of the subject 
 I think the arguments in favour of the fanner outweigh those of the 
 latter. 
 
232 THE TRUTH OF THE BIBLE. 
 
 harmonise very well with Eratosthenes' computed date for 
 the beginning of the Egyptian kingdom. 
 
 Accepting, then, the chronology of Eratosthenes for 
 the commencement of the kingdom of Egypt as being in 
 harmony with that of the Hebrew Scriptures, we must 
 place its date somewhere in the twenty-fourth century 
 before the Christian era. And I shall be enabled to show 
 solely from Egyptian sources how far such chronology is 
 confirmed by the inscrij^tions and papyri which have 
 recently been found in that country. 
 
 The Turin papyrus says there were 355 years from the 
 time of Menes to the close of the sixth Dynasty, which 
 event must therefore be dated about the year 2000 B.C. 
 This has received a double confirmation from astrono- 
 mical science — first, in the proof it offers that the Great 
 Pyramid, which is well known to have been erected dur- 
 ing the era of the fourth Dynasty, was being built in the 
 year which answers to B.C. 2170 (see Howard Vyse's 
 Pyramids of Ghizeh, vol. ii., App. p. 107, and Piazzi 
 Smyth's Life and Work at the Great Pyrarfud, iii. 287) ; 
 and second, that the tropical cycle of the Egyptians, i.e. 
 a perfectly exact cycle of the sun, moon, and vague year, 
 of which there is monumental proof that it was introduced 
 at the commencement of the twelfth Dynasty, is fixed by 
 astronomy to B.C. 2005 (see Poole's HoroijEgypt. PI. I. § 1 1). 
 
 Mariette Bey, one of the highest of living authorities 
 in such matters, discovered at Memphis a priest's tomb 
 with forty cartouches, showing that the sixth Dynasty was 
 succeeded by the twelfth D}masty ; so that we can produce 
 Egyptian evidence in favour of the first Dynasty having 
 commenced in the twenty-fourth century B.C., which har- 
 monises with the chronology deducible from the Hebrew 
 Scriptures. 
 
 The genealogy of Prince Aahmes, belonging to the 
 court of Pharaoh Acthoes, who immediately preceded the 
 twelfth Dynasty, is recorded in regular succession from 
 father to son through eleven descents, and is brought down 
 to the commencement of the eighteenth Dynasty, which 
 is fixed by a variety of circumstances — such as a perfect 
 agreement between Scripture computation and all the his- 
 torians, together with the Egyptian monuments — to a 
 
EaYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 233 
 
 date as certain as that of the Norman Conquest, viz. to B.C. 
 1706. (See Osburn's Monu7)%ental History of Egypt. ) An 
 intermediate date of much importance, having been dis- 
 covered by the skill of Mariette Bey on a monument of the 
 time of Eamessu the Great respecting the Shepherd 
 Dynasty, whose reign began 400 years before, it shows 
 that the interval between the two periods synchronised 
 with the years B.C. 1800— B.C. 1400. 
 
 The history of the first part of the eighteenth Dynasty 
 is of peculiar interest to the Biblical student, as it em- 
 braces that period from the death of Joseph to the time 
 of the Exode, which is fixed by an overwhelming amount 
 of evidence to B.C. 1580. 
 
 Mariette Bey found in the catacombs of the Serapeum 
 the remains of sixty-four sacred bulls, which the Egyptians 
 worshipped as their chief deity Apis, extending from the 
 time of Amenophis III., who succeeded the Pharaoh 
 drowned in the Red Sea, down to the reign of Cleopatra, ac- 
 cording to Plutarch's statement concerning the Apis cycle 
 being reckoned at twenty-five years. (See an account of 
 this in Le Seixtpeum de Memphis cUcouvert et decrit par 
 M. Mariette. Paris, 1863.) Allowing between twenty-four 
 and twenty-five years for the duration of each Apis, this 
 would give between fifteen and sixteen centuries for the in- 
 terval between the Exode and the time of Cleopatra, whose 
 reign terminated with the battle of Actium, B.C. 30, while 
 it accords perfectly with the chronology for that period, 
 both sacred and secular alike ; and is further confirmed 
 by certain fixed dates, together with a variety of incidents 
 gathered from Egyptian sources — such as the accession of 
 Eamessu III., fixed by a monument at Medinet-Abou at 
 B.C. 1311 (Lenormant's Manuel, i. 299); or the reign of 
 Eamessu XII., fixed by a stele in the Louvre at B.C. 1120 
 (Bunsen's Egypt's Place in Universal History, iv. 628) ; or 
 the genealogy of the chief architects of Egypt inscribed 
 on a monument at Hamamat, extending through twenty- 
 five generations, from the time of Eamessu III., B.C. 1321, 
 to that of the last of the Pharaohs previous to the Persian 
 Conquest, B.C. 525 {ValmeY's Egyptian Chron. ii. 593) ; all 
 of which converge to one focus, showing how truly it may 
 be said that the chronology of Scripture and that gathered 
 
234 THE TEUTH OF THE BIBLE. 
 
 from the monuments and papyri of Egypt synchronise and 
 agree with each other. 
 
 This evidence respecting the harmony between the two 
 chronologies will naturally lead us to consider what light 
 the archaeology of Egypt throws upon various incidents 
 recorded in Scripture ; and how it thereby affords a 
 valuable and incidental confirmation to the Truth of the 
 Bible. 
 
 Do the monuments show that the Egyptians had any 
 traditionary knowledge respecting our first parents in 
 Paradise as recorded in Holy Writ ? I think so, as the 
 following evidence will show. In a collection of hiero- 
 glyphic plates published by the Egyptian Society, and 
 edited by the late Dr. Thomas Young, there is a picture of 
 a tablet from the Temple of Osiris at Philse, on the Nile, 
 in which every particular of the Mosaic account appears 
 depicted to the life. There we find a representation of a 
 man and woman standing beside a pomegranate-tree, from 
 which one appears to have plucked some fruit and to have 
 given it to the other, while a basilisk, or crowned serpent, 
 'is represented as standing erect beside the woman, as 
 though the sentence ' upon thy belly shalt thou go ' had 
 not yet been passed ; telling its own tale, and placing 
 beyond all doubt the fact, that in this picture we have an 
 Egyptian delineation of the Temptation and Fall of Adam 
 and Eve.^ 
 
 So in Denon's work on Egypt, the plates show how com- 
 pletely the Egyptians seem to have realised the condition 
 of the serpent previous to the Fall as recorded in Scrip- 
 ture. Thus at Plate LII. we find various representations 
 from different temples of the serpent as follows: — 1. A 
 snake with two human heads and a branch growing from 
 
 ^ The scene of the Fall is not tlie only one in which the pome- 
 grannte-tree appears on the Egyptian monuments. In Pktes XXXII. 
 and XXXVL of the second series of Wilkinson's Manners and Cus- 
 toms of the Ancient Egyptians, we see a picture of the goddess Netpe, 
 or Kebthi^ ' the mother of mankind/ seated in the midst of a pome- 
 granate-tree, pouring liquid from a vase upon a figure beneath the 
 tree, with the head of a man and the body of a bird, who is represented 
 as eageily stretching forth both hands to receive the welcome liba- 
 tion. This also resembles the Mosaic account of the Temptation in 
 Paradise. 
 
EGYPTOLOGY IN CONFIRxAIATlON OF SCRIPTURE. 235 
 
 its back. 2. A snake with body perpendicular and tail 
 horizontal, having a human head surrounded by stars and 
 supported by two human legs. 3. A figure with a snake's 
 head and a human body —a pair of animal paws and a 
 snake's tail, standing upright. In Plate LXII. several 
 snakes are represented in various forms, chiefly walking 
 upright. One walking erect has its tail upheld by three 
 human figures, while others are worshipping the snake 
 itself. 
 
 Another tablet from the same Temple of Osiris repre- 
 sents another scene in Eden, where we have a man and 
 woman engaged in watering and cultivating the pome- 
 granate-tree, together with the crowned serpent walking 
 upright, according to the statement in Genesis ii. 15-17. 
 
 That the Egyptians had traditions of the Noachian 
 Flood, like all other nations, is quite clear, both from the 
 monuments and the historians. The hieroglyphic in- 
 scriptions show the name of Noah variously written as Nh, 
 Null, Num, and Noa, who was worshipped by them as 
 ' the god of water,' and who has been identified by Dr. 
 Birch with the deified man, who was entitled ' the father 
 of the gods,' and ' the giver of mystic life to all beneath 
 him.' According to Plutarch, the Egyptian tradition 
 represents Noah, under the name of Osiris, enticed by 
 Typhon into the Ark, which being closed, was forced out 
 to sea througli the Tanaitic mouth of the Nile ; which 
 things, he says, 'were done ujpon the 17th day of the 
 month Atayr, ivhen the sun was in Scorpio, in the 28th 
 year of Osiris' reign.' (Z)e Iside et Osiride, § 13.) This 
 agrees in a remarkable way with the Biblical account of 
 the Flood, where it is said, 'in the second month, the 
 seventeenth day of the month, all the fountains of the great 
 deep were broken up' {Genesis vii. 11). For the second 
 month of the civil year amongst the Jews was reckoned 
 from the autumnal equinox, and answers to our October, 
 when the sun is in Scorpio, 
 
 Plato also mentions an Egyptian priest giving Solon 
 an account of the great flood which once desolated their 
 country, and seems to refer to the one recorded in Scrip- 
 ture. He represents the priest as telling Solon that — 
 
 Long before the chief Deluge, a city of the Athenians existed, 
 whose civil institutions are said to have been the most excellent of all 
 that we have heard to exist under heaven. — TimceuSy § 5. 
 
236 THE TRUTH OF THE BIBLE. 
 
 Scripture appears to contain an allusion to the Pyramids, 
 that wonderful feature in the land of Egypt, as the words 
 of Job (iii. 13, 14), ' Now should I have slept ; then had I 
 been at rest with kings and counsellors of tlie earth who 
 built desolate places for themselves,' evidently show. For 
 the term ' desolate places ' might be rendered literally 
 as ' Pyramids,' which were for a certain period the mauso- 
 leums of the Egyptian kings. Ewald considers that the 
 Hebrew charabeth or parabeth is a Semitic version of an 
 Egyptian word which he translates ' Pyramids,' from pe- 
 ram, 'the lofty' or ' the mountain ;' in which there ap- 
 pears to be an allusion to the Great Pyramid of Ghizeh, 
 the most lofty building ever raised by man on earth, and 
 the supposed burial-place of Pharaoh Chu-f it, whose name, 
 together with that of Nh-chufu, has been discovered, 
 though carved or painted in so rough a manner that the 
 letters appear to be more like quarry-marks than anything 
 else, in the interior of the building. 
 
 Some persons consider that there are other allusions to 
 the Great Pyramid ' in Scripture, e.g, in Job xxxviii. 5, 6 ; 
 Isaiah xix. 19, 20 ; Jeremiah xxxii. 20 ; and should any- 
 one desire to see the subject carefully and learnedly treated, 
 I would refer him to two masterly works by Professor 
 Piazzi Smyth, Astronomer Eoyal of Scotland, entitled Life 
 and Woi'k at the Great Pyrarriid, and On the Antiquity 
 of Intellectual Alan. He has there proved not only how 
 far removed from savageism its architects were at a period 
 when the world had recently emerged from the catastrophe 
 of the Noachian Flood, but also the reasonableness and 
 
 ^ There are good grounds for believing that the Arabian shepherds 
 were connected with the building of the Great Pyramid; and it is 
 certain that we have obtained our ' Arabic numerals ' from this people. 
 Now it is curious to see that the principle upon which our figures 
 were originally formed may be traced to the angles in any building of 
 the shape of a pyramid, as the following diagram will show. 
 
 12345 67 8 9 10 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 237 
 
 credibility of Grod having interfered to instruct and guide 
 an architect who knew and worsliipped Him, in the rear- 
 ing of a grand symbolical building ; suited, according to 
 Divine foreknowledge, at least to suggest wiser views to 
 some of our ' advanced thinkers ' in their opposition to 
 THE Truth of the Bible. 
 
 In the twelfth chapter of Genesis we have an account 
 of Abraham's visit to Egypt, in which we iind sufficient 
 proof that Egypt had then become a settled and wealthy 
 kingdom. The reigning Pharaoh is represented as treat- 
 ing Abraham well for Sarah's sake, and bestowing upon 
 him many presents ; amongst them are specified " sheep ' 
 and ' asses.' This has given occasion to Von Bohlen of 
 Germany to charge the writer with being guilty of a lie, 
 as he says ' sheep and asses were especially odious to them 
 on account of their colour.' ^ In reply to this we can 
 point to an inscription on the tomb of Prince Chephrenes 
 of the time of Pharaoh Chu-fu of the Grreat Pyramid, and 
 therefore of an age prior to that of Abraham, in which the 
 head shepherd is represented giving an account of the 
 flocks and herds entrusted to his care ; and amongst them 
 are specified asses 760, and sheep 974. (Wilkinson's An- 
 cient Egyptians^ i. p. 130, 2nd series.) 
 
 Although there is little affirmative testimony from the 
 monuments of Abraham's presence in Egypt, we may glance 
 at what two historians have said on the subject. Thus 
 Josephus, who, be it remembered, lived when the temple 
 records of Egypt still existed, and whose watchful oppo- 
 nent, Appion, being an Egyptian priest, prevented his 
 stating an untruth on such a matter, relates that — 
 
 Abraham taught the Egyptians arithmetic and the science of astro- 
 
 ^ Die Getieds historisch-critisch erlliutert. Kouigsberg, 18-S5. Von 
 Bohlen"s work was answered by Drechsler of Leipsio in 1837. So 
 great was his liostilitj to the sacred narrative, that in his Commentary 
 on Genesis xliii. 6, he declares that — ' The author represents Joseph 
 commanding his servants to prepare flesh for food, in most manifest 
 opposition to the sacredness of beasts among the Egyptians; their 
 hatred to foreign shepherds being founded on the in\iohi.bleness of 
 animals, especially of sheep, which were killed by the shepherds but 
 accounted sacred by the Egyptians;' forgetting that he had just 
 before asserted that there were no sheep in Efjupt! Such is the con- 
 sistency of those who appear to find delight in detecting what they 
 iguorantly assume to be a flaw in the Truth of the Bible ! 
 
238 THE TRUTH OF THE BIBLE. 
 
 noniy, for before he went to Epfypt they were unacquainted with 
 that sort of learning-, — Antiq. Jud. i. 8^ § 6. 
 
 And so Eupolemiis, a Grreek historian, who flourished 
 three centuries earlier, says : — 
 
 Abraham was the inventor of astrology and the Chaldsean magic, 
 and on account of his exalted piety was esteemed a god. — Euseb., 
 Frcep. Evang. § 9. 
 
 In accordance with the above, Osburn states, in his 
 Monumental History of Egypt, chap, vii., that there does 
 not exist a single record of any Pharaoh or subject with a 
 date previous to the time of Pharaoh Amenemes I., head 
 of the twelfth Dynasty, which, as we have already seen, 
 began circa B.C. 2005, whereas tablets belonging to his 
 reign with dates inscribed upon them are not uncommon. 
 As Abraham's sojourn in Egypt is placed according to 
 Hebrew chronology B.C. 2010, we may see in this an im- 
 portant synchronism between the two countries. 
 
 Although we might naturally expect to find among the 
 monuments of Egypt some notice of ' the seven years' 
 famine ' of the time of Joseph, such as we shall be able to 
 show from the archaeology of other nations, nothing has 
 yet been discovered which throws light upon the subject, 
 although Bunsen triumphantly points to an inscription on 
 the tomb of Amenj Amenemha, a prince of the reign of 
 Sesortesen I., and therefore about B.C. 2000, which has 
 been deciphered by the skill of Dr. Birch,' and which 
 reads as follows : — 
 
 When in the time of Sesortesen 1. the great famine prevailed in all 
 the otlier districts of Egvpt, there was corn in mine. — Eyypfs Place, 
 iii. 334. 
 
 This Bunsen pronounces to be 'a certain and incontro- 
 vertible proof of the seven years' famine during the time 
 of Joseph ; while Brugsch, a far higher authority as an 
 Egyptologist, which Bunsen certainly was not, wisely con- 
 siders his assertion ' impossible for reasons chronological.' 
 {Histoire d'Egypte, p. 56.) With this we cordially con- 
 
 ^ In the recently published Memoir of Baron Bunsen, his daughter 
 writes: — 'My fatlier received a communication which greatly de- 
 lighted him — that he had found an inscription on the tomb of an 
 official in the time of Sesortesen, alluding to the great fjimine which 
 had taken place — a confirmation of the opinion my father has held 
 for years, that just under that king Joseph had lived!' — Vol. ii. p. 
 311. 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 239 
 
 cur ; and independent of the fact that the reign of Sesor- 
 tesen preceded that of Joseph's Pharaoh by about two 
 centuries (according to Bunsen's scheme of chronology 
 far longer, as he dates the reign of Sesortesen I. B.C. 2755, 
 Egyjpt's Place, ii. 506), no two statements can be more 
 unlike than the record on the tomb given above and what 
 is said in Scripture respecting the seven years' famine ; for 
 whereas the inscription speaks of the great famine extend- 
 ing over all Egypt save one district, Scripture mentions 
 that the seven years' famine was in all lands hut Egypt, 
 where it was unknown, through the inspired provision 
 and careful forethought of Joseph {Genesis xli. 54-56). 
 
 No sooner had the poor Jewish captive interpreted the 
 dream of the King of Egypt than — ' the thing appeared 
 good in Pharaoh's eyes, and he said unto his servants. Can 
 we find such an one as this is, a man in whom the Spirit 
 of Grod is ? And Pharaoh said unto Joseph, Forasmuch 
 as Grod hath shewed thee all this, see, I have set thee over 
 all the land of Egypt ' {Genesis xli. 37-41). 
 
 In order to understand the remarkable fact of a heathen 
 king recognising at once the God of Israel, we must con- 
 sider, first, who this Pharaoh really was. The universal 
 tradition of the Grreeks has handed down his name as 
 Apophis, the most distinguished of the shepherd-kings 
 who reigned in Egypt. George Syncellus, a Byzantine 
 historian of the eighth century, says : ' All are agreed that 
 Joseph governed Egypt under Apophis, and commenced 
 in the seventeenth year of his reign.' What tradition 
 and chronology have hitherto only implied, Egyptology 
 has now amply confirmed, so that the assertion of Joseph 
 being Viceroy of Egypt under Pharaoh Apophis is as 
 much an historical fact as that vSejanus was Prime Minister 
 to Tiberius in ancient, or William Pitt to George III. in 
 modern times. 
 
 Some, however, have thought that because it is said in 
 Genesis xlvi. 34 tliat ' every shepherd is an abomination 
 to the Egyptians,' therefore the Shepherd Dynasty could 
 not have been reigning when Joseph was made Viceroy of 
 Egypt ; but independent of the question whether that 
 passage is a correct rendering of the Hebrew — for the 
 words may be literally translated ' every consecrated goat 
 is an idol or object of worship with the Egyptians ' (the 
 word for ' abomination ' being commonly used in the Old 
 
240 THE TRUTH OF THE BIBLE. 
 
 Testament for 'idol,' as e.g. in 2 Kings xxiii. 13) — we 
 have the clearest proof from Scriptm-e that Joseph's patron 
 could have been none other than a shepherd-king. Else, 
 what is the meaning of Joseph instructing his brethren, 
 before introducing them to Pharaoh, to confess they were 
 shepherds, and that in consequence of this Pharaoh made 
 over to Joseph's father and brethren the best and richest 
 parts of the land of Egypt for them to dwell in ? (See 
 Genesis xlvi. 31-35 ; xlvii. 1-6.) 
 
 Moreover, the fact of Pharaoh Apophis at once recog- 
 nising the God of Israel as the true God when Joseph had 
 interpreted his dream confirms this opinion in no slight 
 degree. For we have ample proof that Apophis worshipped 
 as his god the deity Sutech, who was then unknown to 
 the Egyptians, and that this Sutech was looked upon by 
 them as emphatically the god of the Syrians, from whose 
 country Joseph had been brought, as it is written of Jacob : 
 ' A Syrian ready to perish was my father, and he went 
 down into Egypt, and sojourned there with a few, and 
 became there a nation, great, mighty, and populous.' 
 (^Deuteronomy xxvi. 5). Now a fragment of one of the 
 hieratic papyri relating to the Shepherd Dynasty in the 
 British Museum, entitled Scdlier, No. 3, will throw some 
 light on this subject. The passage reads as follows : — 
 
 It came to pass, when the land of E^vpt was held by the invaders, 
 Ea-skenen was ruling in the Sonth, and Pharaoh Apophis was in his 
 palace at Avaris. The whole land paid homage to him with their 
 manufactures and all the precious things of the country, Pharaoh 
 Apop'iis had set up Sutech for his Lord; he wo7'shipped no otlvr god 
 in the whole land. While Apophis was celebrating the dedication of 
 his temple to Sidech, the ruler of the South prepared to build a temple 
 in opposition. 
 
 This noticeable fact of Pharaoh Apophis having been 
 devoted exclusively to the worship of Sutech has been 
 confirmed by the discovery of a colossal statue at Avaris, 
 with the following inscription on the right shoulder : — 
 
 Pharaoh Apophis, worshippei' of the god Sutech. 
 
 Hence, as Dr. Brugsch well observes in his Histoire 
 d'Egypte, p. 79 : — 
 
 The mention of this god in combination with the shepherd king 
 proves mo^t clearly what is stated in the papyrus concerning Apophis 
 having been specially devoted to the worship of this god, to the ex- 
 clusion of all the other deities of the whole country. 
 
EGYPTOLOay IN CONFIKMATION OF SCRIPTUEE. 241 
 
 After the expulsion of the Shepherds from Egypt, Sutech 
 for a time assumed another form and meaning. Eegarded 
 as an opponent of the gods of the country, his name was 
 destroyed from almost all the monuments. An ass was to 
 the Egyptians a type of their northern enemies in Syria, 
 so Sutech was represented with the head of an ass ; the 
 Egyptian name of which, lao, is the very same word as the 
 Grreeks employed to designate ' the Grod of the Hebrews.' 
 Hence Dr. Birch is, I think, fully warranted in consider- 
 ing that the word Sutech denotes 'the true Grod, the one 
 only Grod, as distinct from all other deities.' Diodorus 
 declares that when Antiochus Epiphanes, B.C. 170, entered 
 the Temple of Jerusalem — 
 
 He found the figure of a man carved in stone sitting upon an ass^ 
 whom lie took for Moses who built Jerusalem. — Fragm. lib. xxxiv. 
 
 History tells us that the early Christians were mocked 
 in a similar manner. Amid the ruins of Hadrian's palace 
 at Eome (his reign is dated a.d. 117-138) there has re- 
 cently been discovered a representation of a human figure 
 crucified with an ass^s head, with this inscription under- 
 neath : — 
 
 Alexamenos adores his God 
 
 and so Tertullian writes at the close of the second cen- 
 tury :— 
 
 Anew report of our God hath been lately spread in this city (Rome) 
 since a wretch issued a picture with some such title as this^ The God 
 of the Christians conceived of an ass. — Apolog. chap. xvi. 
 
 This interpretation of the deity Sutech, who appears to 
 have been alike the Grod of the Jews and the Shepherds, 
 serves to explain an inscription which has been discovered 
 at Thebes of the time of Pharaoh Manepthah, who is 
 represented as worshipping, together with other Egyptian 
 deities, ' the god Sutech of Avaris.' ^ Ewald asserts that 
 Avavis means philologically nothing less than ' the city 
 
 ^ Four centuries intervened between Pharaoh Apophis and Pharaoh 
 Manepthah, during which time Sutech had been admitted into the 
 Egyptian Pantheon, just as Tiberius proposed that Christ should be 
 admitted into the Roman Pantheon. Hence we find the Temple of 
 Abu-Simbel consecrated by Ramessu the Great, Father of Pharaoh 
 Manepthah, to the four chief deities of Egypt at that period of history 
 — viz. Ammon, Phthah^ Ra, and Sutech. 
 
 R 
 
242 THE TEUTH OF THE BIBLE. 
 
 of the Hebrews.' (Geschichfe des Volkes Israel, p. 450.) 
 And De Rouge deduces from the hieroglyphic inscriptions 
 that Avaris is the same as the Scripture Zoan, now called 
 Tanis ; Zoan in Hebrew signifying ' motion,' it is the 
 proper equivalent for Hawar or Avar, i.e. Avaris, which 
 means ' the place of departure ' from which the Israelites 
 went forth at the time of the Exodus. (Revue archeologique 
 for 1861, p. 250.) Hence the inscription referred to above 
 as 'the god Sutech of Avaris' might lawfully be ren- 
 dered as 
 
 JEHOVAir, THE GOD OF THE CITY OF THE HEBEEWS. 
 
 Pharaoh's recognition of the Grod of the Hebrews as 
 enabling the Jewish captive to interpret his dream, is 
 followed by the acts which are mentioned in Genesis xli. 
 42-5 :— 
 
 And Pharaoh took off lils ring from his Imnd, and put it upon 
 Joseph's hand, and arrayed him in vestures of fine linen, and put a 
 (/old chnin Jibout his neck; and he made him to ride in the second 
 chariot \\'\\\y:\\ he had, and they cried before him, Ahrech; and he 
 made him ruler over all the land of Egypt — and called Joseph's name 
 Zaphnafh-pncineoh ; and he gave him to wife Asenath, the daughter 
 of Poti-pherah, Prince of On. 
 
 In Plate LXXX. of Wilkinson's Ancient Egyptians 
 there is a picture of a monument at Thebes representing 
 the investiture of an officer of high rank in the presence of 
 Pharaoh Seti, the father of Ramessu the Great ; he is seen 
 clad ' in vestures of fine linen,' and Pharaoh's servants are 
 placing ' a gold chain about his neck,' exactly as had been 
 done to Joseph three centuries before, at the command of 
 the reio'nino' kino^. 
 
 Professor Huxley, in his address to the clergy at Sion 
 College in November 1867, assumed that bscause Joseph 
 is represented as riding in ' a chariot,' and therefore the 
 Egyptians must have employed horses at the time, where- 
 as in the time of Abraham, when they were in a high 
 state of civilisation, they had not possessed horses, there- 
 fore he ' supposes a great interval must have elapsed ' 
 between the two periods. I do not quite see the force of 
 this argument, but I think the monuments show an 
 exact agreement with Scripture on this subject which is 
 worthy of note. E.g. It is as natural an inference to draw 
 from the absence of ' horses ' in the gifts which Pliaraoh 
 
EGYPTOLOGY IN CONFIEMATION OF SCRIPTURE. 243 
 
 bestowed upon Abraham, that at that period the Egyptians 
 did not possess them, as that they had acquired the use 
 of such animals before the time of Joseph by the fact of 
 his being ' made to ride in Pharaoh's second chariot.' Now 
 it has been already seen (p. 237) that shortly before Abra- 
 ham went down to Egypt, although the Egyptians pos- 
 sessed ' sheep and oxen and asses ' in abundance, they did 
 not possess horses. So the monuments that have been 
 yet discovered show no sign of horses in Egypt until the 
 reign of Thothmes /., the son of the ' king which knew 
 not Joseph,' who cultivated a particular breed of horses 
 in the pastures of Lower Egypt where the Israelites had 
 previously fed their cattle. (See Lenormant's Manuel 
 cVHistoire ancienne, i. p. 238.) This of course does not 
 forbid our belief that they were used by the Egyptians 
 some time before, as Scripture shows they must have 
 been when Joseph was made viceroy of the kingdom. 
 Moreover, the title ab-rech (which was given to Joseph, 
 and which is rendered in our translation of Genesis xli. 
 43, 'they cried before him, ab-rech, bow the knee,') is 
 not uncommonly met with on the tombs of the ancient 
 Egyptians, according to Osburn, who renders it from the 
 hieroglyphic as ' j)ure prince.' (Osburn's Israel in Egypt, 
 p. 43.) Concerning the name of Zaphnath-paaneah which 
 Pharaoh bestowed on Joseph, the true interpretation of 
 which has exercised the ingenuity of so many from the 
 time of the LXX. in the third century B.C. unto the pre- 
 sent day, I have met with upwards of twelve different 
 renderings of this word, but the only one which commends 
 itself as the most likely is that offered by Canon Cook, 
 who considers it to mean ' Corn or Food of Life.' I have 
 found this compound word in paragraphs marked Nos. 
 162, 164, and 167 of the Turin Papyrus, and consider 
 this rendering of the term to be peculiarly suitable to the 
 position of Joseph and the circumstances connected with 
 his rise.^ 
 
 * As some persons arc apt to indul^re in ha^ty cnnchisions with 
 reference to identifying^ the Patiiarchs of Scripture with certain 
 Inerojilyphic nionunif^nts, I feel it lioht to point out that tlie inscrip- 
 tion on the tomb of No-hufcp, an ofHcer of the court of Sesortesen II., 
 so well known in Enjiland nnce the publication of Roselliui's great 
 work, cannot bear the character so commonly assi<^ned to it of repre- 
 
 B 2 
 
244 THE TEUTH OF THE BIBLE. 
 
 The Book of Genesis closes with this statement, that 
 ' Joseph died being 110 years old.' Bunsen on the contrary, 
 through disbelief of man ever becoming a centenarian, 
 confidently pronounces Joseph's age at the time of his 
 death to have been only 78 ! {Egypt's Place, iii. 342.) 
 
 Now there is reason to believe that after the time of 
 Joseph the limit of longevity was considered by the 
 Egyptians to be precisely 110 years; and the desire of 
 attaining that age became quite proverbial amongst them, 
 as the monuments and papyri seem to show. 
 
 Thus in the British Museum, besides several papyri to 
 the same effect, there is a funereal inscription from the 
 tomb of Eaka, an officer of the court of Pharaoh Ra- 
 messu the Grreat, fourteenth century B.C., which reads as 
 follow^s : — 
 
 Adoration to Onnopliris, who granted me repose in the tomb after 
 110 7/eai'S upon earth. 
 
 In the Munich Museum, on a statue of Baken-Konsoro, 
 High Priest of Ammon during the reign of Pharaoh Seti, 
 father of Ramessu the Great, the visitor is thus apostro- 
 phised after the manner of the Egyptians : — 
 
 child, or married man, whosoever thou art in this life, place 
 thyself behind me, since I have been from my youth even unto hoary 
 old age in the sanctuary of the Temple of Ammon in the service of 
 my God. Oh ! that he may grant me the happy life of 110 years. 
 
 There is another inscription in the British Museum 
 which deserves note from the singularity of its being 
 wi'itten on a hard black stone in hieratic characters in 
 place of the usual hieroglyphics. It is dated the twenty- 
 first year of Amenophis III., who reigned in the sixteenth 
 
 senting the introduction of Jacob and his sons to Pharaoh as described 
 in Genesis, notwithstanding the positive assertion of a recent German 
 writer that it does so (see Menes and Cheops Identified in Histoi'y, by 
 Carl Von Rikart, p. 22), for these two reasons : — 1st, Pharaoh 
 Sesortesen II. was reigning about two centuries before the time of 
 Joseph ; and 2nd, the inscription, which accompanies the picture, to 
 this effect, ' The delivery of the stibium-makers which the great chief 
 of the Jehusites hath brought, even thirty-seven men of his tribe.' 
 The word rendered ' Jebusites ' is literally and phonetically 'Jehus,'' 
 -which is the same as 'Jerusalem,' according to Judges xix. 10; and 
 this proves that it is a presentation of certain Asiatics, who dwelt 
 then at the far-distant city of Jerusalem, as they did nearly 1,000 
 years later in the time of King David, according to 2 Samuel v. 6. 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 245 
 
 century B.C., and relates to certain benefactions promised 
 to the objects of the charity ' during the days when they 
 shall repose in the tomb after 110 years.'' 
 
 The most interesting of these references to the limit of 
 longevity amongst the Egyptians is found in a papyrus 
 brought by M. Prisse d' Avenues from Egypt about thirty 
 years ago, and now in the Bibliotheque Nationale at Paris. 
 It appears to have been written during the reign of 
 Pharaoh Assa, the last king of the Shepherd Dynasty, and 
 who was on the throne at the time of Joseph's death. An 
 extract from the papyrus reads thus : — 
 
 Verily a son who obeys his father and does what is right is pleas- 
 ing unto God. So shalt thou have health and loug life, and the royal 
 approbation in all things. Thou shalt attain the age of 110 years in 
 the king's court among the nobles of the land. 
 
 After the death of Joseph the bondage of the children 
 of Israel began. This is fully described in the opening of 
 the Book oi Exodus (i. 8-11), where it is said : — 
 
 There arose a new king which knew not Joseph, and he said unto 
 his people, Behold, the children of Israel are more and mightier than 
 we. . . . Therefore they built for Pharaoh treasure cities, Fithom and 
 Raamses. 
 
 I believe it to be as certain that the ' king which 
 knew not Joseph ' was Amosis, the head of the eighteenth 
 Dynasty, and victor over the Shepherds, as that ' William 
 the Conqueror' was the hero of the Norman Conquest. 
 Moreover, I think there is as sure proof from Scripture, 
 the Egyptian monuments, and Manetho's history,' that 
 this event must be dated B.C. 1706, as that the crucifixion 
 or ' the cutting off the Messiah ' took place a.d. 29. And 
 thus its perfect agreement in point of time with Hebrew 
 and Egyptian chronology affords one of the many conclu- 
 sive proofs of THE Teutii of the Bible. 
 
 Hence we naturally expect to find the names of ' Pithom' 
 and ' Raamses ' occurring at this period ; nor are we dis- 
 appointed. The name ' Pithom ' has been identified with 
 the Pd-chtoum en Zdlou, i.e. ' the treasure-city or fortress 
 of Thom built by foreign captives.' This name occurs in 
 the annals of Pharaoh Thothmes III., grandson of the 
 
 ^ See Brugsch, Hlstoxre d'Egypte ; Canon ehrotiologique des Hois 
 d^Eyypte de Mencs jusqu^ a Nectanebos II. 
 
246 THE TRUTH OF THE BIBLE. 
 
 'king which knew not Joseph' (see Brugsch, Geograph. 
 Inscrip. iii. 21) ; as also two centuries later in the sixth 
 Tableau of the grand hall in the Temple of Ammon at 
 Karnac of the time of Pharaoh Seti I. ; and there can be 
 little doubt but that it refers to the treasure-city built by 
 the captive Israelites. 
 
 Concerning the other name of ' Eaamses,' many contend^ 
 that ' the king which knew not Joseph ' must refer to one 
 of the Pharaohs of the Eamessu Dynasty, when that name 
 is first met with amongst the kings of Egypt. But his- 
 tory and chronology, as well as philology, show that this 
 is a grave error. For if we regard the Hebrew mode of 
 spelling the name, we find it written EHMSS, and pro- 
 nounced probably Eamess. So on the Egyptian monu- 
 ments we find a name exactly like it at this period of his- 
 tory, and in a position which would naturally account for 
 one of the ' treasure-cities ' being called after him. The 
 names of one of the sons of the 'king which knew not 
 Joseph,' Pharaoh Amosis, reads Ra-MSS, whereas the 
 Pharaohs of the House of Eamesses, who reigned two 
 centuries later, have commonly the final u at the end of 
 their names ; so that the exact way of rendering that 
 name in English would be rather Rmnessu than Raamses 
 or Ramesses. And thus it is seen that the Hebrew name 
 as it is written in Exodus i. 1 1 is more like that of the 
 son of Amosis, which is thus inscribed on his cartouche The 
 
 ^ M. Chabas, in his Melcmr/cs efjyjit., I)ci(x\ Serie, p. 164, declares 
 thnt 'the hypothesis of the existence of a place namt d lioamses, at 
 an epoch anterior to the Pharaohs of this name, rests absolutely upon 
 nothing-, and can have been ventured upon only by wi iters very little 
 versed in Eg-vptian arclueology.' However distinguished M. Chabas 
 may be as an Egyptologist, I cunnot regard him as a philologist of uiuch 
 weight, judging from his vain attempt to prove that some captives 
 belonging to a nation called /^;:)?/-r?-«c/-<7, whose name has been found 
 on the monuments of Thothmes III., Eamessu II., and Eamefsu HI., 
 are the same as the Ilehmcs ! Whereas philology, history, and chro- 
 nology are completely subversive of this untenable theory. Further, 
 M. Chabas, in attempting to criticise the niceties of a language other 
 than his own, has shown that he is by no means a safe guide. E.g. 
 in a recent letter to the EyyptohKjical Journul of Berlin, he wishes to 
 show the force of the English \erb to ^hreak\' and aitiims that the 
 English use it on this wise: ^io hreok Okie's viind, to hreak an o]nmon, 
 to break a hysiness, to break buUc, &.C. ! ' (See Zcitschnft fiir AyyptiseJie 
 Sprachc, Juni 1870, p. 82.) 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 247 
 
 King's Son Ra-MSS everliving, than that of the subse- 
 quent line of Pharaohs. (Konigsbuch der Alien Agypter, 
 von C. R. Lepsius, Tafeln xxiii. xxx.-xxxiii.) 
 
 It may be safely assumed, by comparing Exodus i. 10, 
 Acts vii. 22, Hebrews xi. 24-26, that the sacred writers 
 meant — 1st. That Moses was reared as the adopted son of 
 ' Pharaoh's daughter,' and would have succeeded to her 
 throne had he not refused to be so called, ' esteeming the 
 reproach of Christ greater riches than the treasures in 
 Egypt.' 2nd. That ' Pharaoh's daughter ' must have been 
 a queen regnant in her own right after her father's death, 
 as none but such could have compelled so jealous a priest- 
 hood to train her adopted son ' in all the wisdom of the 
 Egyptians.' 3rd. That Moses' fame as being ' mighty in 
 deeds ' refers to his position in Egypt, and long before he 
 became leader of the Israelites. 
 
 Now it can be shown from the monuments that in the 
 whole line of Pharaohs, from Mizraim the proto-m anarch, 
 ' which is Menes ' according to Syncellus' Canon of the 
 Kings of Egypt, down to Alexander theGrreat,B.c. 2350-323, 
 there is only one queen regnant whose name appears as 
 such during that long period of time. Her name is read 
 on the monuments as Hat-asu Niiinpt-amun, and she 
 appears exactly in the place we should have expected to 
 find her from the account in Exodus, being, it is believed, 
 the grand-daughter of the ' king which knew not Joseph.' 
 She reigned fur many years in Egypt, first in the name of 
 her father, then conjointly with her husband, and subse- 
 quently in the name of her younger brother Thothmes III., 
 who, after his sister's decease, sought to erase every sign 
 of her rule, either through revenge at her having offered 
 the succession to Moses, or from some other cause of which 
 we are not aware. 
 
 The following genealogical table will explain the order 
 of succession among the Pharaohs during the bondage 
 of the Israelites in Egypt ; though, from the confusion 
 in the lists of the Grreek authors who have written on 
 Egyptian history, it is not quite clear how the genealogy 
 of these Pharaohs actually stands. 
 
248 THE TRUTH OF THE BIBLE. 
 
 B.C. 1706 Amosis *■ the king- which knew not Joseph/ 
 
 hmes I. 
 
 Ame.nophis I. Thothnes 
 
 Ob. s. p. 
 
 Queen IIat-nsu== ThotJimes II. Thothmes III. 
 
 'Pharaoh's daughter' who | 
 
 preserved Moses. Ob. s. p. Ammophis 11. 
 
 B.C. 1580, TJwthmes IV., drowned 
 in the Red Sea. 
 
 'riiis great queen is invariably represented on her monu- 
 ments with a beard, to denote that she was sovereign 
 in her own right, as Queen Victoria is of Grreat Britain. 
 She erected two obelisks at Thebes in memory of her 
 father, one of which is still standing, and the fragments 
 of the other are scattered all around. The standing one, 
 the second largest,' and certainly the most beautiful 
 obelisk in the world, is formed of a single block of red 
 granite highly polished, with reliefs and hieroglyphics of 
 matchless beauty. The inscription on the plinth states that 
 it was commenced in the fifteenth year of Queen Hat-asu's 
 reign, and completed in the following year. The number 
 of labourers and skilled artisans required for the comple- 
 tion of such a work in so short a time sufficiently shows the 
 power which this queen had at her command. On each 
 side of the obelisk is a single inscription, in which it is 
 stated that she reigned ' in the name of her father,' and 
 amongst other titles which she bears, such as ' royal wife,' 
 * Queen of Upper and Lower Egypt,' is found the significant 
 and well-known Biblical name of Pharaoh's Daughter. 
 
 The Temple of Deir-el-Bahari at Thebes is another 
 monument due to the magnificence of Queen Hat-asu., 
 whose warlike exploits are represented on the walls, which 
 
 * Queen Hat-asi/s obelisk is 90 feet high. The highest known is 
 that of Thothmes IV., Avhich now stands opposite the Lateran Church 
 at Rome, nnd is 102 feet in height exclusive of the pedestal on which 
 it is placed, which raises it 45 feet higher. An inscription found in 
 the Temple of Assasif speaks of Thothmes III. having erected ' two 
 great obelisks 108 ells in height, covered entirely imth c/old, which 
 Brugsch, Hist. d'J^gypte, p. 109, thinks the same as those which 
 Queen Hat-asu erected in memory of her father. 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 249 
 
 are sculptured with great skill and of astonishing size ; 
 and by which means we are enabled to understand the 
 incidents of a campaign undertaken by the general of her 
 army against Ethiopia, or, as some read it, Arabia. We 
 know from the representations engraven on the walls of 
 two chambers recently discovered, that victory crowned 
 her arms with complete success* They show the Egyptian 
 general, who may be none other than Moses himself, re- 
 ceiving the enemy's commander-in-chief, who presents 
 himself as a suppliant before him, accompanied by his wife 
 and daughter >^ 
 
 I think it possible that this representation of the 
 Egyptian general may refer to Moses himself ; for Scrip- 
 tm'e shows that Moses was ' mighty in deeds ' before he 
 refused to be called the son of Pharaoh's daughter. 
 Josephus and Irenssus alike relate the fame which Moses 
 gained as general of the Egyptian army in a war with 
 Ethiopia, which though encumbered with a good deal of 
 romance, still serves to explain the statement in Numbers 
 xii. 1, that Moses married a woman of that country. (See 
 Jos. Antiq. ii. x» 2 ; and Frag, de Perdit. Irense. Tract. 
 Ed. Grabe, p. 347.) 
 
 The fifth chapter of Exodus gives a specific account of 
 the rio'our of the bondao-e under which the Israelites 
 suffered in being compelled to make bricks without straw. 
 And the monuments afford strong proof of its historic 
 truth. At the village of Grournou, near Thebes, there still 
 exist the remains of a magnificent tomb belonging to an 
 Egyptian noble of the name of Ros-she-ra, who was over- 
 seer of all the public buildings in Egypt during the reign 
 of Thothmes III. during the time that Moses was in Midian, 
 and the Israelites groaning in bondage. The paintings 
 on this tomb, which are given with extreme accuracy in 
 Lepsius' Denkmdler, Abt. iii. Bl. 40, afford clear proof of 
 the Jewish captives being forcibly engaged in the task of 
 brickmaking. There are several inscriptions on this monu- 
 ment, some of which read as follows : — 
 
 Captives brought by his majesty Thothmes III. to carry on the 
 works at the temple of" his lather Amun. 
 
 * For a full account of these interesting memorials of Queen Hat- 
 asu's reign, see the Aj)erqu de V Histoire ancieune (Vlilyypte, par Auguste 
 Mariette Bey. Paris, 1867. 
 
250 THE TRUTH OF THE BIBLE. 
 
 Mdulding- bricks for building a new magazine or treasure-city in 
 Tbel.es. 
 
 The chief taskmaster says to the builders: 'Work actively with 
 ycur hands. Be not iile. Let there be no giving in.' 
 
 Of the captives thus employed some are seen transport- 
 ing clay in vessels, some mixing the clay witli straw, while 
 others are represented placing their bricks in rows so as 
 to complete their ' daily tasks.' Some of them bear the 
 unmistakable features of the Hebrew race ; and among 
 them four Egyptian taskmasters are seen as Scripture 
 describes, so as to leave no room for doubt but that this 
 tomb presents a striking commentary on the oppression 
 of the children of Israel. Sir Grardner Wilkinson remarks 
 that more bricks bearing the name of Thothmes III. have 
 been discovered than of any other period.' And Eosellini 
 adds, that 'the bricks which are now found in Egypt 
 belonging to this reign ahuays have straw mingled with 
 them, although in some of those that are most carefully 
 made it is found in very small quantities.' 
 
 If it be asked how the Israelites came to be so employed 
 at Thebes, so far removed from the place of their original 
 settlement ' in the land of Groshen,' at the head of the 
 Delta, we can point to Exodus v. 12, where it is said that 
 they ' were scattered abroad throughout all the land of 
 JEgypt in order to gather stubble instead of straw,' which 
 will account for their being found at Thebes. And inas- 
 much as Ros-she-ra Avas chief architect of all the public 
 buildings throughout Egypt, he would very naturally em- 
 ploy the captive Israelites wherever he required their 
 services. 
 
 Although, as I have already pointed out, it is impossi- 
 ble to accept M. Chabas' reading of the Apu-ri-aa-a as 
 the ' Hebrew ' captives during their bondage in Egypt, it 
 is possible that we have other proof of the existence of 
 the Israelites there at this period of history besides that 
 mentioned above. Some years ago the excavations at 
 Thebes by Mariette Bey brought to" light 'The Statistical 
 Tablet of Karnac ' from the ruins of a small temple built 
 by Thothmes III. Dr. Birch, in the Proceedings of the 
 Royal Society of Literature for 1861, p. 69, has given a 
 complete and most interesting account of this monument, 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 251 
 
 and amongst the various tribes and prisoners and nations 
 over which Thothmes III. had triumphed, he reads the 
 name of Hebw as the seventy-ninth on the list. As we 
 have proof of the Israelites being at the height of their 
 servitude dm-ing this reign, it is no more than we might 
 expect to find the name of the ' Hebrews ' amongst other 
 nations enslaved by this Pharaoh ; and the tribe there men- 
 tioned as the Hehii probably refers to the Jewish people. 
 
 Besides ' Pharaoh's daughter,' the preserver of Moses, 
 Script'are mentions another by the same title, which may 
 afford additional confirmation to the Tkuth of the Bible. 
 She is described in 1 Chronicles iv. 18 as 'the wife of 
 Mered ' at the time of the Exode. This text has greatly 
 exercised both Jewish and Christian commentators ; and 
 it is only in consequence of the key having been found to 
 read the hieroglyphic characters that we obtain any pro- 
 bable solution. The verse may be literally rendered as 
 follows : ' Now these are the sons of Bithiah, the daughter 
 of Pharaoh, whom Mered took to wife ; and she, who was 
 a Jewish proselyte, bare Jered, who became Prince of 
 Gedor, Heber, Prince of Socho, and Jekuthiel, Prince of 
 Zanoah.' Jehudijah is thus rendered, as in tlie margin, 
 ' the Jewess,' i.e. a Jewish proselyte. As an Egyptian lady 
 of high rank who had married a Hebrew, she was so 
 designated as having become a proselyte to her husband's 
 religion and people. The name ' Bithiah ' is written in 
 Hebrew with the power of the English letters B T I H, 
 and might be sounded Betiah. On referring to the 
 plates of Lepsius' Konigshuch, which contains a complete 
 list of all the Pharaohs and their respective families, we 
 find the cartouches of Amenophis II., the father and prede- 
 cessor of the Pharaoh drowned in tlie Eed Sea, together 
 with several of his children. All these have the usual 
 hieroglyphic signs over them, such as ' royal son ' or 
 ' child of Pharaoh.' Nearly all contain the name of Amun, 
 the chief deity of Thebes, to whom those who bore that 
 name were specially dedicated ; and the last one reads, 
 Amun P. or B. T. H. The lirst character has the power 
 of the letter P ; but as both that and B are labials, we 
 have the authority of the Armenians and other eastern 
 nations, especially of the Copts, who retain something of 
 
252 THE TRUTH OF THE BIBLE. 
 
 the language of their ancestors, the ancient Egyptians, for 
 exchanging one in the place of the other. ^ 
 
 Admitting the lawfulness of this exchange, we find 
 among the royal family of Egypt a name singularly like 
 that which Scripture records as the wife of a Hebrew 
 prince, and the daughter of a Pharaoh who was reigning not 
 long before the Exode. Inasmuch therefore as Amenophis 
 II. was the father of the Pharaoh drowned in the Eed Sea, 
 whose reign must have been a short one, as we infer from 
 Scripture and learn by the monuments, we have very fair 
 grounds for concluding that ' Bithiah,' the wife of Mered, 
 was the daughter of Pharaoh Amenophis; and this inci- 
 dental mention of her name confirms the historical Truth 
 OF THE Bible. 
 
 A recently recovered record of the reign of Thothmes III., 
 father of Amenophis II., makes mention of the nation of 
 the Caphtorini, who are twice mentioned in Scripture, 
 Genesis x. 13, 14, and Deuteronomy ii. 23,^ and stated to 
 have sprung from a common ancestor with the Egyptians 
 in the person of Mizraim the grandson of Noah. They 
 appear to be the same people as 'the Shepherd race' 
 described by Manetho, who invaded Egypt more than 
 once, until finally expelled from the country by the 'king 
 which knew not Joseph' and his grandson Thothmes, III., 
 during the period when the Israelites were in bondage in 
 Egypt. Hence we are not surprised to find the Caph- 
 torim amongst the nations which Thothmes III. con- 
 quered, as the following inscription from a stele at Karnac 
 shows : — 
 
 Discourse of Araim-Ea, Lord of the kingdoms of the world : Come 
 to me ! Leap for joy at beholdinp- my favours, son avenger Pharaoh 
 
 Men-Krh (Thothmes III.) everlivinp- I am come ! I have 
 
 granted thee to strike down the people of the West ; the Caphtortm 
 and the Asiatics are in terr'^r of thee. I have caused them to behold 
 
 ^ Plutarch says the Macedonians changed fl> into B, and pronounced 
 Bilii), Berenice, &c., for Philip, Pherenice, &c. Quintilian confirms 
 this by showing that the Latins said si/ppono, oppono, for .mhpono, 
 ohpono, and pronounced optimal, though they wrote ohtinmt. The 
 Pomans occasional^ used 13 for V, as in amahit for amavit, hernn for 
 veima, &c., whence the jest of the Emperor Aurelian on his rival 
 Bonosus, who was famous for being able to drink to excess without 
 being intoxicated, JSon ut vivat 7iatns est, sed ut hibat. 
 
 ^ In Amos ix, 7 ' the Philistines ' are said to have descended ^ from 
 Caphtor.' 
 
EGYPTOLOGY IN CONFIRMATION OF SCRIPTURE. 258 
 
 thy Majesty, which is like unto a strong- young bull with sharp horns 
 which one cannot resist. 
 
 A variety of incidents combine to prove that the 
 grandson of this Pharaoh, who bore the same name, being 
 commonly known as Thothmes IV., was the Pharaoh of 
 the Exode. The monuments prove that his reign was a 
 brief one, which agrees with the Scripture narrative of 
 Moses' dealings with the infatuated king. A tablet be- 
 tween the paws of the Grreat Sphinx is one of the few 
 monumental remains of this Pharaoh. Another inscrip- 
 tion, discovered on a gigantic rock opposite the island 
 of Philge on the Nile, has this singular circumstance con- 
 nected with it ; after the usual boasting titles, it stops 
 short suddenly with the disjunctive particle ' then^ evi- 
 dently pointing to defeat and disaster, which were the cha- 
 racteristics of this reign. 
 
 That Thothmes IV. was the Pharaoh lost in the Eed 
 Sea ^ appears to be confirmed by the fact that after all the 
 careful researches of modern explorers, no trace has been 
 found of this king's tomb in the royal burial-place near 
 Thebes, where the sovereigns of the eighteenth Dynasty 
 lie, though that of his successor, Amenophis III., has been 
 discovered in a valley adjoining the tombs of the other 
 kings. (See Wilkinson's Thebes^ p. 88.) 
 
 This opinion is supported by our knowledge that the suc- 
 ceeding reign witnessed the beginning of a very remarkable 
 change in the national religion such as we might expect, 
 from the failure of the Egyptian priesthood to ward off 
 
 * In the year 1836, during the expedition of two iron steamers on 
 the river Euphrates under Col. Chesney, a storm of so violent a 
 nature arose, causing the death of twenty-two sailors, though only 
 lasting twenty minutes, that it elicited from the captain of the Tigris, 
 one of the two steamers, the following testimony to the possibility 
 of such a storm effecting the miracle at the Red Sea : — * Had this 
 terrible wind,' he writes, 'continued any time, it might have blown a 
 fordable passage across the river five or six fathoms deep, thus forcibly 
 reminding us of the account of the " strong east wind " blowing ^' all 
 night," forcing a passage across the Red Sea.' {Passages in the Life 
 of a Naval Officer, by Capt. E, R. Charleswood, R.N.) In confirma- 
 tion of Thothmes, or, as it is sometimes written, Thothmosis, being 
 the Pharaoh drowned in the Red Sea, Sir Gardner Wilkinson mentions 
 that 'The Arabs have a tradition that the Exodus happened under 
 King Amioos, a name very like Amosis or Thothmosis.' {Ancient 
 Egyptians^ i. 54.) 
 
254 THE TKUTH OF THE BIBLE. 
 
 the heavy judgments with which their country had been 
 visited by the Grod of Israel. Dr. Birch tells us that — 
 
 In the reig-n of Amenopliis III,, the worship of Aten or Aten-ra, 
 the sun's disc or orb tirst appears. This name, which resembles that 
 of the Hebrew Ado7iai, or Lord, and the Syrian Adonis, appears to 
 have been a foreign religion introduced into Egypt, or else a part of 
 the sun worship, which had assumed an undue influence or develop- 
 ment. — A)x-hceoluffic(d Journal, viii. p. 405. 
 
 Moreover, Sir Grardner Wilkinson considers : — 
 
 Though Amenophis III. calls himself the son of Thothmes IV., 
 there is reason to believe that he was not of pure Egyptian race. 
 His features differ very much Irom those of other Pharaohs, and the 
 respect paid to him by some of the ' sti'anger king.'* ' seems to confirm 
 this, and to firg-ue that he was partly of the same race as those kings 
 who atterwarils usurped the throne, and made their name and rule so 
 odious to the E;jyptians. — Wilkinson ojmd Batvlinson, Hei'od., Append. 
 II. viii. § 2. "^ 
 
 Now this implies that Amenophis III., who immediately 
 succeeded Thothmes IV. on his overthrow in the Red Sea, 
 was not his son, as is commonly supposed, and as such 
 serves to explain a passage in Exodus xi. 29 relating to 
 one of the judgments upon Egypt, where it is written : — 
 
 At midnight the Lord smote all the first-born in the land of Egypt, 
 from the iirst-born of Pharaoh, that sat on his throne, unto the Urst- 
 born of the captive that was in the dungeon.^ 
 
 The testimony of Manetho, the chief historian of 
 Egypt, sufficiently agrees with the Scripture narrative of 
 the Exodus, though he confuses that event with the 
 expulsion of the Shepherds, that we find him mentioning 
 the leader of the Israelites by name as well as the country 
 to which they went. He says that — 
 
 The Shepherds were subdued by Amosis and driven out of Egypt, 
 
 1 On the walls of the palace of Thothmes IV. at Luxor, there is 
 a sculpture representing the birth of his eldest son, who subsequently 
 pf^rishird with the destruction of the * tirst-born,' His queen, named 
 'Mautmes,* is receiving a message from the god Thoth that she is to 
 give birth to a child. 'Jlien the gv)d Kneph, which signifies 'the 
 spirit' or 'the breath of life,' takes her by the hand, while the 
 goddesp, Athor puts life into her mouth for the future child. Queen 
 Mautmes is then represented seated upon a stool, after the custom of 
 the J'^gyptijin mothers, as mentioned in Exodus i. 16. Two nurses 
 are dialing the hands of the mother, while the new-born child is held 
 by a tlird assisted by two attendants. Underneath priests and court- 
 officials are saluting their supposed future kino-. 
 
EGYPTOLOGY IN CONFIRMATION OF SCEIPTURE. 255 
 
 and shut up in a place called Avaris (the Biblical 'Zoan'), where 
 they were subsequently besieg-ed by Thothuies wiili 480,000 men, 
 and that despairing of success, he compouiuled with tJiem to quit 
 Egypt with their tamilies and goods, on which thny departed, in 
 number 240,000, and took tlieir journey from Egypt through the 
 wilderness of Syria, where they built a city and named it Jerusulem, 
 in a country now called Jrulcea. ... It was also r> p )rted that the 
 priest who ordained their government and their laws was by birth of 
 Heliopolis; whose name was Osdrsiph, from Osiiis, who was the god 
 of that city, but that when he went over to these people, his name 
 was changed, and he was called Moses. — Manetho apud Jusephus 
 Cuntr. Apion., i. §§ 14, 26. 
 
 For centuries succeeding the Exodus no intercourse 
 whatever, as we gather from Scripture, appears to have 
 taken place between Israel and Egypt ; and it is not until 
 after the time of Solomon that we have any record of war 
 between the two kingdoms. In the First Book of Kings 
 (xiv. 25, 26) we read that — 
 
 In the fifth year of King Itehobonm, Shislialc, king of Egypt, 
 came up against Jerusalem. And he took away the treasures of the 
 house of the Lord and of the king's house, and all the shields of gold 
 which Solomon had made. 
 
 It is not merely that the reigns of Kehoboam, B.C. 
 976-959, and Shishak, B.C. 980-959, synchronise accord- 
 ing to both Egyptian and Hebrew chronology; but the 
 interest centres in the fact of a monumental record still 
 existing in Egypt, which certifies the event exactly as it 
 is related in Scripture. Champollion discovered on the 
 outside wall of the great Temple of Karnac a monument 
 containing a long list of towns captured and countries 
 subdued. The captives, who are represented with shields 
 on their breasts with the names of their respective nations, 
 are ranged in two vast groups. Amongst them we recognise 
 certain familiar Scripture names, which may be thus read : 
 - — Land of Mahan-ma, whicli Rosellini considers to be the 
 'Mahanaim' of Genesis xxxii. 2, a city belonging to the 
 tribe of Gad. — Land of Baitahuria, supposed to be the 
 same as the two ' Beth-horons,' which Solomon fortified, 
 according to 2 Chronicles viii. 5. — Land of Mak-tau, same 
 as the Megiddo of 2 Kings xxiii. 29, the scene of Joseph's 
 defeat by Pharaoh-Nechoh. — The fourth and most in- 
 teresting name is that of the ' Kingdom of Judah,' which 
 is usually read as Judah Melek, i.e. 'Judah king;' but 
 the final hieroglyph being a determinative, proves beyond 
 
256 THE TRUTH OF THE BIBLE. 
 
 all doubt that it signifies, not the king, who was not made 
 captive, but ' the kingdom of Judah ' which Pharaoh- 
 Shishak boasted of having subdued, which the Scripture 
 record shows was done, when he took the golden shields 
 from the king's palace at Jerusalem. 
 
 The next Pharaoh mentioned in Scripture is the ally 
 of Hoshea, King of Israel, as described in 2 Kings xvii. 4 
 under the name of ' So, king of Egypt,' concerning which 
 alliance we have the following singular confirmation. In 
 the great palace of Kouyunjik near Nineveh have been 
 discovered a large number of pieces of fine clay, bearing 
 the impressions of seals, which had once been affixed to 
 documents written on leather, papyrus, or parchment, 
 specimens of which are now in the British Museum. The 
 greater part bear Assyrian, Egyptian, or Phoenician 
 symbols. Amongst them are two Egyptian impressions, 
 with the name Shabaka in a cartouche, with an hiero- 
 glyphic inscription above, which reads Netr-nfr-nh-ar- 
 eht, meaning ' the perfect God, the Lord who produces 
 things.' This Pharaoh Shabaka is the same as the se- 
 cond king of the twenty-sixth or Ethiopian Dynasty, writ- 
 ten by Manetho as 2)3/5fc%fos', in Hebrew 6<iD ; by the 
 LXX. 'S.T^yMp, or S&)a; and translated in our English 
 Bible as ' So.' This seal, therefore, assumes an important 
 character, in showing the synchronism of the three mo- 
 narch s of Assyria, Egypt, and Israel ; as it must have been 
 affixed to some treaty between the sovereigns of Egypt and 
 x\ssyria after the ' conspiracy of Hoshea, king of Israel,' 
 when, on his refusal to pay tribute to ' Shalmaneser, 
 king of Assyria,' he sent ' messengers to So, king of Egypt,' 
 for help. 
 
 In the Second Book of Kings xix. 9 another Pharaoh is 
 mentioned under the name and title of ' Tirhakah, king 
 of Ethiopia,' who assisted Hezekiah in his war with 
 Sennacherib. This Tirhakah is the same as Manetho's last 
 king of the twenty-fifth Dynasty, who reigned B.C. 703- 
 677, the contemporary of Hezekiah, B.C. 726-697. The 
 Egyptian monuments show that Tirhakah was a great 
 conqueror, whose dominion extended from Ethiopia to the 
 Mediterranean ; and this is evidently referred to in 
 Scripture from the fact of the King of Ethiopia being 
 enabled to send assistance to the King of Judah in his 
 
EGYPTOLOGY IN CONFIRMATION OF SCEIPTURE. 257 
 
 war with the King of Assyria. De Rouge, in the Revue 
 archeologique for 1863, p. 94, observes that it is perfectly 
 certain from the various stela of the Serapeum, that the 
 authority of Tirhakah was acknowledged at Memphis. 
 And the stMe at the Louvre proves that Tirhakah was 
 reigning there at the time when the birth of the sacred 
 calf, the chief object of sacred idolatry, took place, ac- 
 cording to the following inscription : — 
 
 In the twentieth year, and on the 20th of the month Mesori, in the 
 reign of Ra-nah-het, King of Upper and Lower Egypt, son of the Sun, 
 of the race of Psanieticus, the translation of the living Apis to heaven 
 took place. The escorting of this god to the good Anienti (his inter- 
 ment in the tomb) was in the twenty-first year, and on the 2oth of 
 the month Paophi. Lo ! he was born in the twenty-sixth year of 
 Tirhakah^ Kim/ of Eyypt. He was carried to the temple of Phthah at 
 Memphis on the iith of Pharmanathi of the same year. Done in the 
 twenty-tirst year of Psameticus.— jSTowi^sii/cA der Alien Ayypter, von 
 C. K. Lepsiusi, p. 95. 
 
 Pharaoh-Nechoh and Pharaoh-Hophra are both men- 
 tioned by name in Scripture, and the references therein 
 contained have received full confirmation, if not from the 
 monuments, from the page of secular history. The Se- 
 cond Book of Kings (xxiii. 29) mentions King Josiah's 
 march against Pharaoh-Nechoh, 'who slew him at Megiddo 
 when he had seen him;' which agrees with Herodotus' 
 account of this same ' Pharaoh-Nechoh having routed 
 the Syrians at Magdolus (Megiddo), and afterwards took 
 the sacred Cadytis (Jerusalem), a large city of Syria.' 
 Josiah's death took place B.C. 609, and Pharaoh-Nechoh 
 reigned, according to Egyptian chronology, b.c. 611-595 ; 
 consequently Nechoh's Syrian campaign was in the second 
 year of his reign. 
 
 Another Pharaoh is mentioned by name in Scripture, 
 which affords a synchronism between the histories of 
 Egypt and Israel. Jeremiah (xliv. 30) wrote as follows : — 
 
 Thus saiih the Lord : P>ehold, I will give Pharaoh Hophra, king of 
 Egypt, into the hand of his enemies, as I gave Zedekiah, king of 
 Judah, into the hand of Nebuchadrezzar, king of Babylon. 
 
 Pharaoh Hophra, or Apries, as Herodotus calls him, 
 ascended the throne B.C. 589, the same year in which the 
 destruction of Jerusalem occurred ; and the prophecy of 
 Jeremiah was accomplished when Hophra, after reigning 
 
 s 
 
258 THE TRUTH OF THE BIBLE. 
 
 for twenty-five years, was overthrown and put to death by 
 Amosis B.C. 564, as the Grreek historian relates. 
 
 Such are the results which the recently discovered 
 science of Egyptology, not much more than half a century 
 old, affords in confirmation of the Truth of the Bible, 
 and that still more important discoveries will be made in 
 illustration thereof we can scarcely doubt. For it may be 
 safely assumed, that every incident in the life of the 
 Israelites in Egypt, every art employed in the fabrication 
 of the tabernacle in the wilderness, every allusion to 
 Egyptian rites and customs, finds some illustration in the 
 monumental history of that country ; and whenever the 
 burial-places of Memphis and Thebes, Avaris and On 
 shall be more fully explored, we shall possess a com- 
 mentary of unrivalled interest and value upon the books 
 of Moses, as well as of the later historical works of the 
 Hebrew Bible. 
 
ARCHAEOLOGY IN CONFIRMATION OF SCRIPTURE. 259 
 
 ARGHJEOLOGY IN GONFIRMATION OF 
 SGRIPTURE. 
 
 CHAPTER XII. 
 
 I PKOPOSE in this chapter to show how the archaeology of 
 other nations besides the Egyptians confirms the historical 
 statements of Scripture in respect to primitive times. The 
 earliest archaeological remains of any nation yet discovered 
 is thought to be a brick found in the Biblical ' Ur of the 
 Chaldees,' inscribed with Guiwiform characters ; and the 
 correct decipherment of these ancient stone records has 
 now been accepted by the best linguists of Europe as a 
 thing actually accomplished. Hence it may be safely 
 assumed that in the most ancient form of the cuneiform 
 characters we have inscriptions confirming the Truth of 
 THE Bible which reach back almost to the time of the 
 Tower of Babel ; while the later cuneiform inscriptions, 
 judging from recent discoveries amid the ruins of the long- 
 buried cities near the Tigris, such as Nineveh, Khorsabad, 
 and Kouyunjik, with their splendid palaces, their alabaster 
 sculptures, and the marvellous vestiges of their wealth, as 
 well as those from the far-famed Babylon on the Euphrates, 
 have thrown great light upon the history of Israel at the 
 time of her decline. 
 
 Sir Henry Rawlinson, in a letter to the Athenceum, 
 August 29th, 1863, says:— 
 
 Those who are interested in cuneiform research will be glad to 
 hear that the Institute of France has just conferred its biennial prize 
 of 20,000 francs on M. Oppert for his Assyrian decipherments, 
 thereby guaranteeing in the face of Europe the authenticity and value 
 of such labours, and putting to shame the continued scepticism of 
 England. 
 
 It is related that when the discoveries of Layard and 
 
 s 2 
 
260 THE TEUTH OF THE BIBLE. 
 
 Botta were first brought to liglit, the Bedouin Arabs were 
 greatly astonished, exclaiming : — 
 
 Our fatliers and we after them have for hundreds of years pitched 
 our tents in tliose places, but without knowing: that there was any- 
 thing remarkable buried there ; and now you Franks have no sooner 
 arrived with your measuring-sticks than you have traced the plan of 
 the country, and brought to light magnificent temples and numerous 
 treasures. Is it your books or your prophets that have revealed these 
 secrets to you ? 
 
 Some of the inscriptions on the rocks of South Arabia 
 in Himyaritic characters are probably as old as the earliest 
 cuneiform, since the builder of the far-famed Dyke of 
 Mareb is traditionally believed to have been Sheha, one of 
 the sons of Joktan and brother of Peleg, in whose time the 
 earth was divided (Genesis x. 25-8), which would give its 
 date in the second century after the Flood, or circa B.C. 
 2300. 
 
 There are nearly fifty Himyaritic inscriptions amidst 
 the treasures of. the British Museum ; and the authorities 
 have published an account showing the antiquity of these 
 inscriptions, which afford valuable confirmation to the 
 truth of the earliest post-diluvian events recorded in the 
 Bible. The Himyaritic language, so called from having 
 been used by the descendants of Himyar, a Joktanite king 
 of Yemen, is supposed to be a form of Arabic which pre- 
 ceded, and was ultimately superseded by the Ishmaelite 
 Arabic, or language of the Hedjaz. The Himyaritic is 
 closely allied to the Ethiopic and Hebrew tongues, and 
 the Amharic has chiefly helped to interpret it. It is not 
 improbable that it may contain remains of the language 
 of the earlier races of Arabia, such as the Adites and 
 AmelUcUes. (See the Introductory Remarlcs to Himyaritic 
 Inscriptions, printed by the British Museum, 1863.) 
 
 The Phoenician inscriptions are far less numerous, and 
 consequently afford less evidence of the Truth of the 
 Bible, than either of those already mentioned. Phoenician 
 palaeography had its origin in the middle of the eighteenth 
 century, when Eichard Pocock brought from the East a 
 collection of inscriptions (subsequently placed in the 
 Oxford Library and published in 1750) from the town of 
 Citium in Cyprus, which in olden times was known to 
 have been a settlement of the Phoenicians. In a.d. 1845 a 
 tablet was discovered in pulling down a house in the city 
 
AKCHiEOLOGY IN CONFIEMATION OF SCRIPTURE. 261 
 
 of Marseilles' near the site of an ancient temple of Diana 
 of Ephesus, the tutelary goddess, as Strabo says, of Mes- 
 salia (the ancient Marseilles). The inscription was in 
 Phoenician characters, and referred chiefly to the prices to 
 be paid for victims of different kinds for the house of Baal. 
 Out of ninety-four words in the inscription, no less than 
 seventy-four occur in the Old Testament, many of which 
 are peculiar to the Hebrew, and not found in any cognate 
 language. (See Kenrick's Phoenicia, pp. 161 e^ seq.) 
 
 The above tablet, together with two important inscrip- 
 tions and a seal engraved with Phoenician characters, are 
 the only ones in that language which have yet been dis- 
 covered that afford any evidence respecting the Teutii of 
 THE Bible. 
 
 I wish I could say as much for Mr. Forster's laudable 
 endeavours to decipher 'the Sinaitic inscriptions;' but 
 though anxious to render him a]l honour for his persevering 
 efforts, and which were deemed sufficient, I believe, to 
 satisfy so acute an intellect as that of the late Lord Lynd- 
 hurst, I fear he has failed to discover the right key for 
 reading the writings on the rocks of Sinai ; which may be 
 shown as follows. In the Egyptian gallery of the British 
 Museum there is the fragment of a rock with a Sinaitic 
 inscription, which Mr. Forster reads thus : — 
 
 The people kicketh like an ass; the people drives to the water 
 Jehovah. 
 
 According to the reading of Professor Beer, the sentence 
 should be read : — 
 
 Omai, son of Wdl, desires that he may be remembered. 
 
 Now which is the most correct reading ? Let us see. 
 In Lepsius' great work the DenkTndler, Band xi. Abt. vi., 
 there are several Sinaitic inscriptions, some of which are 
 bilingual, i.e. having a Grreek translation beneath. One of 
 these, numbered 127 by Lepsius, has above it the outline 
 of a man with his arms uplifted. The Grreek transcript 
 reads, in English, as follows : — 
 
 Let be remembered for good Aus, the son of Ers. 
 
 ' A tomb was discovered at Marseilles a few years ago with a 
 Hebrew inscription, bearing marks of the highest antiquity, and 
 therefore much injured and defaced by the lapse of time; but the 
 Hebrew words HDIT'ti' 12^ * subject of Solomon ' could still be read 
 without difficulty. 
 
262 THE TRUTH OF THE BIBLE. 
 
 Beer translates the Sinaitic characters according to his 
 alphabet thus : — 
 
 Let be remembered for good Aus, the son of Hers. 
 
 Forster renders the same sentence on this wise : — 
 
 The Prophet prayeth unto God, Aaron sustaining his hands upon a 
 great hard stone. 
 
 These and other reasons seem to decide against Mr. 
 Forster's mode of reading the inscriptions of Sinai, which 
 are therefore useless in affording evidence to the Truth 
 OF THE Bible. Mr. E. H. Palmer is said to have dis- 
 covered a key to read them on the ground of so many 
 being bilingual,^ but whether his alphabet is the same as 
 Beer's I know not. Mr. Palmer considers them the work 
 of an Aramaic commercial community who inhabited the 
 peninsula for the first few centuries of the Christian era. 
 Many of the writers appear to have been Christians, but 
 the greater portion were evidently Pagan. And so Sir 
 Gr. Wilkinson, finding similar inscriptions, eacl\ one com- 
 mencing with the same word as the ' Sinaitic,' on the 
 Egyptian side of the Eed Sea, pronounces them to have 
 been executed by a people who navigated that sea long 
 after the era of the Exodus ; and that the presence of 
 crosses in the midst of the inscriptions argues that they 
 belong to a Christian age. (See Ra^wYmson's Herod, ii. 320.) 
 
 The first event recorded in Scripture which archaeology 
 seems to confirm, relates to the Mosaic narrative of the 
 Serpent and the Tree of Life.^ And as we have already 
 
 ^ Mr.. Pierce Butler is reported to have discovered a tiiUin/ual 
 tablet near the Wady Mahara, two of the ini-criptions being Egyptian 
 and the third in 'Sinaitic' characters. (See Je^insh I/dellif/eticcr for 
 October 185G, p. 309.) If a transcript of this tablet has been taken, 
 the true value of the Sinaitic characters could be ascertained, since 
 the reading of the hieroglyphic inscriptions may be now regarded as 
 thoroughly established. 
 
 ^ It is interesting to know that Sir II. Eawlinson considers he has 
 discovered evidence as to the scene of the Temptation. In a paper 
 read at the British Association Meeting in 1870, on ' The Site of the 
 Terrestrial Paradise,' he explained that the data upon which he formed 
 his opinion were taken from some cuneiform tablets found at Nineveh, 
 which were executed in the seventh century B.C., and these were 
 copied from older tablets, some of which were at that time almost 
 illefiible by age. He concluded that the site of Eden had been in the 
 land of Babylonia. 
 
AKCH^OLOGY IN CONFIRMATION OF SCRIPTURE. 263 
 
 seen from the monuments of Egypt how the tradition of 
 those incidents in the history of our first parents had been 
 preserved amongst the Egyptians, so amongst other nations 
 the abundant evidence we possess of their worship of the 
 serpent implies the same in a greater or less degree. A 
 recent reviewer of Furgusson's valuable History of Serpent 
 Worship has only paraded his ignorance of the doctrine 
 of the Fall, as well as his animus against the Tuujhs of 
 THE Bible, when he objects to this sort of proof from well- 
 known historical facts. He says : — 
 
 The history of Serpent AVorship, strange as it may seem, has been 
 frequently paraded as a branch of the evidences of Chli^tianity ! The 
 object of Bathurst Deane's work is to contirni the account given in 
 Genesis of the iall of man, proving- Serpent Worship to be the only 
 universal idolatry, and to have preceded every lorni of polytheism, 
 which can only be explained by the Scripture narrative. The aim of 
 James Furgu;-son's is strictly historical, showing no partiality for the 
 serpent of Scripture over the Naga cursed in the Mahabharata. The 
 advantage in the enquiry of this absence of bias is inmiense ! The 
 result is a work which must form the starting-point for a new series 
 of enquiries into the ancient condition of man (! ! ! j. — Cornhill Magazitie, 
 May 1869, p. 626. 
 
 Had this writer partaken more largely of the tree of 
 life than of that other tree containing the forbidden fruit, 
 which is the universal inheritance of all men, he would 
 not have committed himself in the way he has done. And 
 though he is right respecting the different objects of the 
 two works which he has named, the more extended our 
 knowledge of the subject becomes, the more sure will be 
 our conclusion, that nothing but the Temptation and the 
 Fall, as recorded in the Bible,' can account for the universal 
 prevalence of serpent worship in early days, and which 
 continues amongst some nations, as those in Dahomey 
 and in Oceana, as a living reality, down to the present 
 time. Just as the author of the apocryphal work entitled 
 The Wisdom of Solomon condemns the heathen of the 
 Old World because 'they worshipped serpents void of 
 
 ^ A curious idol recently brought from India offers a proof of this. 
 At the base is the toiloise of the Hindoo cosnifigony, on wliich stands 
 the elephant who supports the world. From the back of the tortoise 
 rises a tree : and on the lotus flower which crowns the tree Vishnu 
 with four arms is seated, while round the stem of the tree a serpent 
 is twisted. 
 
264 THE TRUTH OF THE BIBLE. 
 
 reason,' so we find amongst the aborigines of the New 
 as clear a proof of their being in want of that excellent 
 gift as any of the most advanced rationalists of our own 
 day. E.g.^ the principal deity in the Aztec Pantheon was 
 the Sun-Serpent, whose wife gave birth to a boy and girl, 
 who became, they declare, the first parents of m^anldnd ! 
 This Aztec creed for the Origin of Man appears to be as 
 reasonable a belief as that of a primitive sect called The 
 Ophites, or Serpentinian Gnostics, who preferred, as Ter- 
 tullian i^De Prais. Heret. chap, cxlvii. j says, ' the serpent to 
 Christ, inasmuch as the former brought the knowledge of 
 good and evil into the world,' — or as any of the wild 
 chimeras which are so confidently put forth by the scep- 
 tical anthropologists of the present day. 
 
 So with reference to the Noachian flood, by which the 
 whole race of mankind, 'save eight souls,' were destroyed, 
 it is not merely the universal consensus of all nations 
 respecting its truth that concerns us now, but the fact 
 that we have two voices from two nations of the heathen 
 world, with an interval of 2,000 years in confirmation 
 thereof. 
 
 I have before mentioned the Dyke of Mareb on the 
 southern part of Arabia. One of its foundation stones 
 is inscribed with the date ' 30 ; ' other Himyaritic inscrip- 
 tions have various dates, ranging from 30 to 640, at Risn 
 Ghordb in the same country. If these dates refer to the 
 era of the Himyaritic empire,^ this would prove the Dyke 
 of Mareb to be almost as old as the Tower of Babel, and 
 nearly two centuries older than the Grreat Pyramid. Ac- 
 cording to Arab tradition from time immemorial, Noah 
 after the Flood dwelt in Southern Arabia, where he ended 
 his days. These traditions are restricted to the family of 
 Shem. The sepulchre of Eber, his great-great-grandson, 
 is shown to this day upon a promontory of the southern 
 
 ^ Ewald, writins: in Hoefer's Zeitschrift, i. 295, on the Himyaritic 
 language, thinks that the dates mentioned in the text refer to the 
 years when the rupture of the dyke took place, while he admits the 
 "high antiquity of the inscriptions*^ themselves. But the little likeli- 
 hood of such matters being inscribed there, as well as the foct that 
 some of them would thus be brought later than the time of Mohammed, 
 is sutHcient to prove them far older than the German critic is inclined 
 to allow. 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 265 
 
 coast, and Saha or Sheba, the son of Joktan, the son of 
 Eber and brother of Peleg, ' in whose days was the earth 
 divided ' (Genesis x. 25, 28), was the first king of the 
 Saheans and builder of the far-famed Dyke of Mareb. 
 This fact, together with its destruction in the age of 
 Alexander the Great by the Flood of Aram, has been the 
 theme of Arabian history through all succeeding ages. 
 The proper name Noah in its Arabic form occurs no less 
 than four times, according to Mr. Forster's reading of the 
 inscription, with the word Deluge on one side and a 
 Wooden Ark on the other. What event so likely to be 
 chronicled by this early descendant of Noah as the mira- 
 culous preservation of his great ancestor, the second father 
 of the human race, amidst the waters of a drowned world? 
 
 The second inscription relating to this subject is the 
 celebrated Apamsean medal. Falconarius,^ who wrote 
 fully on this matter two centuries ago, met with three 
 of these coins, which were of brass and of the medallion 
 size : one in the collection of the Duke of Tuscany ; the 
 second in that of Cardinal Ottoboni ; and the third the 
 property of Augustino Chigi, nephew to Pope Alexander 
 VII. These coins appear to have been struck at A'pamceaj 
 on the river Maeander in Phrygia, during the reigns of 
 M. Aurelius, Alexander Severus, and Philip, a.d. 244-249. 
 The inscription on one side is ATT. K.IOTA. (l^lAinnOS 
 ATP. Upon the reverse is delineated a square box or 
 ark floating upon the waters. Through an opening in it 
 are seen a man and a woman ; on the head of the latter is 
 a veil. On the top of the ark there sits a dove, and flying 
 towards it is another dove bearing an olive-branch in its 
 mouth. Before the ark are two figures, a man and a 
 woman, who appear to have quitted it and to have reached 
 dry land. Upon the ark itself, underneath the persons 
 there enclosed, the word NHE is inscribed in distinct 
 characters. And an inscription around the medal reads 
 in English : — This medal was struck when Marcus Aurelius 
 Alexander was a second time chief pontiff of the Apa- 
 maeans. 
 
 As the genuineness of this medal has been attacked, it 
 may be well to mention that Bryant, in the fifth volume of 
 
 ' Octav. Falconerii Dissertatio de nummo Apameensi. Paris, 1684. 
 
266 THE TKUTII OF THE BIBLE. 
 
 his Ancient Mythology, lias carefully examined the whole 
 question, and successfully vindicated its claim to our 
 acceptance. 
 
 In Genesis x. 8-10, we read of Cush begetting Nimrod, 
 whose kingdom was Babel, and Freeh or Urukh, and Accad 
 and Calnah in the land of Shinar. The excavations con- 
 ducted by Messrs. Loftus and Taylor, in the ruined cities 
 over the country near the mouth of the Euphrates, known 
 in Scripture as 'Ur of the Chaldees,' the land of Abraham's 
 birth, have brought to light the name of UtuMl, which 
 appears to have belonged to one of the earliest kings of 
 the country as well as to one of the cities built by Nimrod, 
 and known as ' Warka' in tlie present day. According to the 
 inscriptions, it appears that the basement platforms of all 
 the most ancient buildings throughout this entire region 
 are the work of this king, who calls himself ' Urukh, King 
 of Accad,' and is thought by Sir Henry Eawlinson to be the 
 first monarch after Nimrod of whom any remains have 
 been obtained. The inscription on one of the many bricks 
 stamped with his name reads as follows : — 
 
 Urukh, King of Accad — The builder of the Temple of the Moon 
 God. 
 
 Eawlinson thinks that Accad was the name of the 'great 
 primitive Hamite race, who inhabited Babylonia from the 
 earliest time— the great parent stock from which the 
 trunk-stem of the Semitic tongues sprang.' Hence in the 
 inscriptions of Sargon's reign the name Accad is applied 
 to the Armenian mountains instead of the vernacular 
 title of Ararat. (See note in Rawlinson's Herodotus, i. 
 p. 109.) 
 
 It is uncertain at what period King Urukh reigned. 
 Eawlinson, in his Ancient Monarchies, i. p. 103, dates it 
 E.G. 2093, which would make him contemporary with 
 Abraham's father, Terah ; but the following inscription 
 seems to warrant our bringing him nearer the time of 
 Nimrod, whose reign was about B.C. 2200. 
 
 According to the Assyrian Tablets of the British 
 Museum, Asshur-hani-jpal, King of Assyria, son of Esar- 
 haddon and grandson of Sennacherib, who reigned B.C. 
 ^QQ 642, in one of his Elamite wars recovered an image 
 of the goddess Nana, which had been captured by the 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 267 
 
 Elamites 1,535 years before. This image had been carried 
 from the Temple of Bit-Khiliama in the city of Urukh, 
 and set up in the city of Shushan, the capital of the 
 Elamites. After it had remained there 1,535 years, 
 Asshur-bani-pal, King of Assyria, captured Shushan, and 
 brought back the image of the goddess Nana from 
 Sliushan to Urukh, and set it up in the Temple of Bit- 
 Khiliama once more. Supposing Asshitr-bani-paVs ex- 
 pedition to have taken place in the second year of his 
 reign, B.C. 665, the capture of the image 1,535 years before 
 by Urukh, King of Accad, would show his reign to have 
 been within the period B.C. 2200. 
 
 Genesis xi. 1-9 records the confusion of tongues, which 
 historical event was preserved at Babylon, as Abydenus 
 and other Babylonian authors relate ; though they did 
 not admit the Hebrew ' etymology of the name of their 
 metropolis ; they derived it from Babel, ' the door of El,' 
 or Saturn, whom Diodorus says was the planet most 
 adored by the Chaldeans. The Talmudists affirm that 
 the true site of the Tower of Babel was at Borsil, which 
 the Grreeks called Borsippa, a place about ten miles 
 north of the ruins of Babylon. The Babylonian name of 
 this locality is Barzipa, which M. Oppert considers to be 
 the same as ' The Tower of Tongues.' The P>ench expe- 
 dition to Mesopotamia found at the Birs Nimroud (the 
 most prominent ruin of old Babylon) a clay tablet, dated 
 from Barzipa the 30th day of the 6th month of the 16th 
 year of Nabonicl, which has been interpreted by the genius 
 of M. Oppert, and from which we give the following 
 extract. The building referred to in the inscription is 
 the same as that which Herodotus describes as ' The 
 Tower of Jupiter Belus,' being written in syllabic charac- 
 ters B I T-Z I-D A, composed of the signs for house and 
 spirit, the real pronunciation of which was probably 
 Sarakk, 'Tower.' The Temple consisted of a huge building 
 600 feet in breadth, and 75 in height, over which were built 
 seven other stages of 25 feet each, at the top of which was 
 the Temple of Nebo. It is called in the inscription ' The 
 
 ^ The Jews interpreted Bahel to mean ' confusion,' because Jehovah 
 did ' there cuh/uuhcI the lan<^uage of all the earth.' 
 
268 THE TKUTH OF THE BIBLE. 
 
 Temple of the Seven Lights (or Planets) of the Earth,' 
 and reads as follows : — 
 
 Nabucha^Tiezzar, King- of Bnbylon, shepherd of peoples, who attests 
 the iiniiiiitableiifiertion of Merodacn, the mighty ruler-exaUing Nebo: 
 the Saviour, tlie wise man who lends his ears to the orders of the 
 highest god ; the lieutenant without reproach, the repairer of the 
 Pj'raniid and the Tower, eldest son of Naboptillassnr. King of Babylon. 
 . . . The Pyramid is the temple of the heaven and the earth, the 
 seat of Merodach, the chief of the gods. — The Tower, the eternal house 
 which I founded and built, I have completed its magnificence with 
 silver, gold, and other metals, stone, enamelled bricks, fir, and pine. 
 The one which is the most ancient monument of Babylon, I built it 
 and finished it. The other, which is c;illed The Temple of the Seven 
 Lights of the Earth, is the most ancient monument of BMrzippi. A 
 former kin;/ orifpnally huilt it forti/-two m/es at/o, but did notjinish it; 
 since which time people ahavdoned^ icitho'/t order exprei<siny their ivords. — 
 Expedition en Mesopotamie, i. 200-208. 
 
 This allusion to the Scripture record of the confusion of 
 tongues is the only one which has yet been discovered in 
 the cuneiform inscriptions ; and if we may reckon ' an age' 
 as about thirty-eight years, and compute from the era of 
 Nabonasar, B.C. 747, which was adopted at Babylon, just as 
 the era a.d. is accepted by all Christians, we obtain B.C. 
 2343 as the date for the building of the Tower of Babel 
 according to Babylonian chronology, which accords with 
 that of the Hebrew Scriptures. 
 
 In Genesis xiv. we read of ' Chedorlaomer, king of Elam,' 
 as the contemporary of Abraham. A name very similar 
 to that has been discovered on the oldest bricks in 
 Chaldsea, which is read by Eawlinson as Kudui^-mapula, 
 and the identification is thought to be confirmed by the 
 fact that he is further distinguished by a title which is 
 rendered ' Eavager of the West.' And the exchange of 
 rrtapula for laomer may be thus explained. In the names 
 of the kings, the latter portion is frequently dropped. 
 Thus Shalmaneser of 2 Kings xvii. 3, becomes Shalman 
 in Hosea x. 14 ; Sheer ezer, the son of Sennacherib, 2 Kings 
 xix. 37, is the same as JSfergal-Sharezer ; Merodach-hal- 
 adan, 2 Kings xx. 12, becomes llardoceTnpal, &c. &c. 
 Kudur-7)iapida might therefore be styled Kudur or 
 Chedor simply, and the epithet ' el-Almar ' (the Eed) may 
 have been added to the name and subsequently corrupted 
 into Laomer, which, as the orthography now stands, has 
 no apparent meaning. Whereas Keder-el-Almar, i.e. 
 
ARCHAEOLOGY IN CONFIRMATION OF SCRIPTURE. 269 
 
 ' Kedar the Eed,' is a famous hero in Arabian tradition, 
 and his histor}^ bears in many respects a strong resem- 
 blance to the Scripture record of this king. 
 
 In the fourteenth year of his reign, Chederlaomer is said 
 to have smitten 'the Eephaims in Ashteroth Karnaini," 
 i.e. 'the two-horned Ashteroth'* (the Astarte of the 
 Grreeks), who was the principal female divinity amongst 
 the Phoenicians, and prototype of Diana, in whom both 
 the crescent moon and the horned ox became objects of 
 idolatry, as Baal was the chief male divinity. The name 
 ' Ashteroth ' has been identified with Ishtar, as it ap- 
 pears on the cuneiform inscriptions among the lists of the 
 great gods of Assyria. (See Eawlinson's Early History of 
 Babylon, p. 23.) In a Himyaritic inscription on a stone 
 in the British Museum the name of this goddess has been 
 detected, which reads as Athor; and in the Egyptian 
 gallery, on either side of a monument of the time of 
 Thothmes III., grandfather of the Pharaoh drowned in 
 the Eed Sea, may be seen a figure of the same goddess 
 Athor, with an orb upon her head, enclosed with the horns 
 of the crescent moon, pointing upwards. Her name is 
 also found on existing inscriptions in the Island of Cyprus, 
 and also at Carthage, showing how widespread was the 
 worship of this goddess. Eoediger, in his Addenda to 
 Gresenius' Thesaurus, p. 106, notices that in the inscription 
 on the sarcophagus of King ' Ashmunazer,' the restoration 
 of the temple of this goddess at Sidon is attributed to 
 him and to his mother Immiashtoreth, who is specially 
 described as ' Priestess of Ashteroth,^ i.e. Astarte. This 
 inscription will be noticed presently. 
 
 If Egyptology has not yet brought to light anything in 
 confirmation of the ' seven years' famine ' which afflicted 
 'all lands,' according to the Scripture narrative, the 
 archaeology of other nations bears very decisive testimony 
 to the point, as certain Himyaritic inscriptions, as well as 
 the annals of the Chinese, can show. 
 
 That eminent Grerman scholar Albert Shultens, in his 
 Monumenta Vetustiora Arabice, quotes from the ' Cjsmo- 
 
 1 Porter mentions havin;? freqiinntly met with sculptured images 
 of ' Ashteroth Karnaim ' auionj the ruins of the Giant Cities o^ 
 Bashan. 
 
270 THE TRUTH OF THE BIBLE. 
 
 grapby' of Al-Kaswin% an Arabian writer of the four- 
 teenth century, an inscription in Himyaritic characters, 
 which he reports as having been discovered over the 
 gateway of a castle near Hisn Ghordb, about twenty miles 
 east of Aden, in Southern Arabia, by Abderrahman, 
 Viceroy of Yemen, seven centuries before his time, i.e. 
 about A.D. 660. Shultens gives the inscription in Arabic 
 and Latin, which in English reads thus : — 
 
 We dwelt at ease in this c;i.«tle for a lonp: period of time, 
 
 Nor liad we any desire save for the luscious reuion of the vine ; 
 
 Hundreds of camels came to us each day at eve; 
 
 Twice the number of our camels were our sheep : 
 
 We dwelt in this castle chirituj tie seven ye<irs of plentT/; 
 
 Then came the years of lamvne, barren and burnt up; 
 
 When one evil 3^eMr had passed another succeeded, 
 
 And we became as though we had never f^een a glimpse of food. 
 
 They died, and neither foot nor ho']f remnine<L 
 
 Thus fares it with him who renders not thaidis to God ; 
 
 His footsteps fail not to be blotted out from his dwelling. 
 
 There are strong reasons for believing that this is a 
 contemporary record of the ' seven years ' of plenty and 
 famine which extended over ' all lands ' during the time 
 when Joseph was viceroy in Egypt. And the peculiar 
 expression, which I have italicised, reminds us of what 
 Moses wrote at the time when the Israelites were es- 
 caping from their Egyptian bondage : — ' Our cattle also 
 shall go with us ; there shall not an hoof be left behind.' 
 {Exodus X. 26.) 
 
 Pocock cites another Arabian writer named 'Firazabandi,' 
 whose works contain a corroborative allusion to the seven 
 years' famine of Joseph's time, according to the following 
 account. ' Ebn Hesham,' says Firazabandi, ' relates that 
 a flood of rain laid bare to view a sepulchre in Yemen 
 (Arabia), in which lay a woman having on her neck seven 
 collars of pearls, and on her hands and feet bracelets, and 
 ankle rings, and armlets seven on each, and on every 
 finger a ring, in which was set a jewel of great price, and 
 at her head a coffer filled with treasure with this inscrip- 
 tion ' in Himyaritic characters : — 
 
 In thy name, (jod, the god of Himyar, 
 
 I, Tajah, the daughter of Dzu SliHCar, sent my steioard to Joseph, 
 
 And he delaying to return to me, I sent my handmaid 
 
 With a measure of silver, to bring me back a measure of flour; 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 271 
 
 And not beinjr ahle to procure it, I sent her with a measure of gold ; 
 And not being ahle to procure it, I sent her with a measure of pearls; 
 And not bang able to procure it, I commanded them to be ground ; 
 And finding no profit in them, I am shut up here: 
 Whoever may hear of me, let him commiserate me; 
 And should any woman adorn herself with an ornament 
 From my ornaments, may she die no other than my death. 
 
 Of this very remarkable inscription I would observe 
 that nothing is of more common occurrence in the awful 
 records of famine than the barter of the precious metals, 
 such as ' silver, gold, and pearls,' even in equal quantities, 
 for a supply of the coarsest food ; and the mention of 
 Josepli's name, to whom this Arabian princess Taj ah sent 
 her steward and others to procure sufficient food to sustain 
 life, which is shown in such an affecting way on the tablet, 
 agrees perfectly with the Scripture record that ' all coun- 
 tries cams into Egypt to Joseph to buy corn.' 
 
 Moreover, as I have before remarked, there are grounds 
 for believing that the Chinese annals contain a record of 
 this identical famine, which shows that it must have 
 extended to the farthest extremity of Asia, in accordance 
 with the statement in Genesis that its effects were felt in 
 ' all lands.' In the archives of the Chinese Empire it is 
 related that ' In the beginning of the reign of Cking-tang 
 there happened a drought and famine all over the empire, 
 which lasted seven years, during which time no rain fell.' 
 (See History of China, collected out of Martinus, Couplet, 
 and Du Halde, in Jackson's ChronoL Antiq. ii. p. 455.) 
 The reign of Ching-tang was in the beginning of the 
 eighteenth century B.C., and the ' seven years' famine in 
 Egypt' took place B.C. 1796-1789, according to the He- 
 brew chronology ; so that there are the strongest rea- 
 sons for believing that the famine recorded in the Chi- 
 nese annals affords another proof of the Truth of the 
 Bible. 
 
 From the time of the descent of the Israelites to Egypt 
 until the Exode ^ we cannot expect to find in the archaeology 
 
 ^ As an attempt has been made against the veracity of the Penta- 
 teuch, on account of the last eight verses in Denteronoimj recording 
 the death and burial of Moses togethnr with matters subsequent to 
 that event, it may be well to point out one or two similar instances of 
 concluding paragraphs being added by a later hand, without any 
 doubt of the veracity of the works in question. Thus, in Paul Sarpi's 
 
272 THE TRUTH OF THE BIBLE. 
 
 of any nation save one allusion to the various incidents 
 mentioned in Scripture. We have seen in the previous 
 chapter the testimony which Egypt by her monuments 
 and papyri bears to the history of Israel as set forth in 
 Scripture ; and it is interesting to know that no sooner 
 were the favoured race released from their predicted 
 bondage than a Phoenician monument rises to view which 
 confirms in a remarkable way the truth of Holy Writ. 
 
 The conquest of Bashan, begun imder the leadership 
 of Moses, and completed by Jair, one of the most 
 distinguished chiefs of the tribe of Manasseh, is fully 
 described in the fourth chapter of the Book of Deu- 
 terononty. In narrating this event the historian men- 
 tions that Jair took no less than sixty great cities in the 
 region of Argob, ' fenced with high walls, gates, and bars ; 
 beside un walled towns a great many.' Such a statement 
 that a small province measuring not more than thirty 
 miles by twenty, about the size of an English county, 
 could contain ' threescore fortified cities,' especially when 
 the greater part of it was a wilderness of rocks, might 
 naturally appear incredible to a less hostile critic to the 
 Truth of the Bible than Bishop Colenso. Yet what is 
 the testimony of those who have visited the locality in 
 respect to this very matter ? The Eev. J. Porter says : — 
 
 Mysterious, incredible as this seemed, on the spot, with my own 
 eyes, I have feen that it is literally true. The cities are there to this 
 day. Some of thein retain the ancient names recorded in the Bible. 
 The boundaries of Argob are as clearly defined by the hand of na- 
 ture as those of our own island home. — The Giant Cities of Bashan, 
 p. 13. 
 
 Mr. Porter calls attention to the accuracy of the 
 description of the 'region of Argob,' as detailed in 
 Deuteronomy iv. 4, 13, 14, in speaking of the Lejah, a 
 
 Treatise on Ecclesiastical Benefices, chap, xii., where, after pivinfr an 
 account of the origin of Cardinals, the anthor concludes his work 
 thus: — 'Urban VIIL, who reigns at present, gave thnin the title of 
 Eminence by a solemn Bull.' Now Pope Urban VIII. began to 
 reign a.d. 1623, before which time Panl Sarpi was dead. So in 
 Sleidan's De Statu relig. et reip. Car. v. Ccesare, there is at its close, 
 without any similar intimation preceding it, this sentence : — ' Octobris 
 die ultimo Joannes Sleidanus J.U.L. vir et propter eximias animi 
 dotes et singiilarem doctrinam omni laude dignus, Argentorati decedit, 
 atque ibidem honorifice sepelitur.' 
 
vast field of basalt, placed in the midst of the fertile 
 plain of Bashan, with an elevation of thirty feet above the 
 valley and its border, as clearly defined by the broken 
 cliffs as any shore-line. He observes : — 
 
 Lejah corresponds to the ancient Argob. Now. in every instance 
 in which that province is mentioned by the sacred historians, there is 
 one descriptive word attached to it — chehel\ which our translators 
 have unfortunately rendered in one passage ^ region,' and in another 
 * country/ but which means ' a sharply-defined border, as if measured 
 off by a rope ' (cheheV) ; and it thus describes, with singular accuracy 
 and minuteness, the rocky rampart which encircles the Lejah. — Ihid. 
 
 In Joshua iii. 10 we read of the leader of the Israelites 
 offering the people a proof of their being- under the pro- 
 tection of Jehovah by predicting that He would ' drive 
 out before them the Canaanites, and the Hittites, and the 
 Hivites, and the Perizzites, and the Grirgashites, and the 
 Amorites, and the Jebusites,' all of which, as Scripture 
 records, was literally and fully accomplished. Hence we 
 are not surprised to learn that Procopius, who flourished 
 in the sixth century, in his history of the Emperor 
 Justinian and the war of Belisarius in Mauritanea {Bell. 
 Vand. ii. 10), relates that — 
 
 The Girgashites and the Jebusites, and other nations mentioned in 
 the history of the Hebrews, formerly inhabited Canaan, and on their 
 expulsion from that country by Joshua, first sought a settlement in 
 Egypt, but not being admitted there, passed on through the north of 
 Afiica, building many cities, until they passed the Pillars of Hercules. 
 
 Procopius adds, further, that near a fountain in Tiiujl- 
 tana (the present Tangiers), are two stela of white stone, 
 engraved with Phoenician letters thus inscribed : — 
 
 WE AEE THOSE WHO FLED FR0:M THE FACE OF THE EOBBER 
 JOSHUA, THE SON OF NUN. 
 
 It should be remembered that the expression ' from the 
 face of the robber Joshua ' is clearly a Semitic idiom, of 
 which we have several examples in Scripture ; as, e.(/.. 
 Genesis xxxvi. 6 ; Exodus ii. 15 ; xiv. 25 — a strong argu- 
 ment in favour of the genuineness of the inscription, 
 which is questioned by Kenrick, Phcenic. p. 67, and Ewald, 
 Gesch. Israel, ii. 297. Moses Chorenenses, however, in 
 his History of Armenia, i. 18, as well as Bochart, Grotius, 
 Selden, and Huet in past times, and Eawlinson in tlie 
 
 T 
 
274 THE TBUTH OF THE EIBLE. 
 
 present day, acknowledge the inscription as genuine ; 
 and, considering that Procopius was a heathen autlior, and 
 therefore unlikely to record a forgery, and that, as secre- 
 tary to Belisarius, he must have seen the monument with 
 its inscription when he accompanied him on his expedition 
 to Africa, we cannot doubt its genuineness, but accept it as 
 an unexceptionable witness to the Truth of the Bible. ^ 
 
 The story of Samson having placed firebrands between 
 the tails of foxes, and turned them into the corn-fields of 
 the Philistines, as recorded in Judges^ chap, xv., seems to 
 have a confirmation from an archaeological discovery 
 made in London about three centuries ago. In Leland's 
 Collectanea^ at p. Ixx., is a copper plate representing a 
 brick of Eoman make, found twenty-eight feet below the 
 pavement of the metropolis in a.d. 1575. On this brick 
 was inscribed, in basso-relievo, the figure of a man driving 
 into a field of corn two foxes with firebrands fastened to 
 their tails. This Roman custom was evidently borrowed 
 from the Phoenicians, who probably perpetuated the 
 memory of Samson's stratagem with the Philistines by 
 one of a similar kind. Ovid mentions the same thing as 
 an annual custom amongst the Romans at the feast of the 
 Vulpiiialla in the spring, when they were accustomed to 
 let go foxes in the circus with firebrands tied to their 
 tails, of which he thus asks the origin : — 
 
 Cur igitur missae, junctis ardentia tsedis, 
 Terga ferant vulpes, causa docenda mi hi ? 
 
 Fasti, iv. 681. 
 
 Bochart considers this Roman custom to have been de- 
 rived from the Phoenicians, and to be traced to the history 
 of Samson as recorded in the Bible. {Hieroz, pars 1 , lib. iii. 
 c. xiii.) 
 
 1 The Samaritans claim to possess a copy of the Pentateuch which 
 may atFord grounds for computing the length of Joshua's rule over 
 Israel, which is not stated in Scripture. At the end of the aforesaid 
 copy are the following words : — ' I, Abishua, son of Phiuehas, the 
 son of Eleazar, the son of Aaron the Priest, completed this copy in 
 the court of the Tabernacle, in the thirteenth year of the settlement 
 of the Israelites in the land of Canaan.' (See Hengstenberg's Disser- 
 tations on the Geyiuineness of the Pentateuch, p. 77. ) From a computation 
 of what is said in other passages of Scripture respecting the duration 
 of the Judges of Israel, we find that the ' thirteenth year of the 
 settlement ' synchronises with the death of Joshua. 
 
ARCH^OLOaY IN CONFIRMATION OF SCRIPTURE. 275 
 
 In 1 Samuel v. 2-4 the Philistines are represented as 
 taking the ark of the Israelites, and placing it in the temple 
 of their chief deity Dagon at Ashdod, which is described as 
 suffering defeat on account of the insult to Jehovah, as it is 
 said, ' Dagon was fallen upon his face to the ground before 
 the ark of the Lord, and the head of Dagon and both the 
 palms of his hands were cut off upon the threshold : only 
 the fishy part was left to him.' This shows the shape and 
 form of the principal idol amongst the Philistines, the 
 truth of which has been confirmed by Mr. Layard's dis- 
 coveries at Nineveh and Kouyunjik, where he found 
 several representations of this Philistine god, one of 
 which, a figure as large as life, stands now in the British 
 Museum. The head and mouth of a fish form, the shape 
 of something like a mitre above a man's head, while its 
 scaly back with fanlike tail falls as a cloak behind, leav- 
 ing the human legs and arms exposed. We cannot fail 
 to trace this mystic representation to Oannes, the sacred 
 man-fish, or Noah of the Chaldeans, whom Berosus de- 
 scribes as possessing — 
 
 The body of a fish, while under the fish's head he had another 
 head with feet also below, similar to those of a man, subjoined to a 
 fish's tail, whose voice was human, a representation of him having- 
 been preserved unto this day. — Eusebius, Chronicon, v. 8. 
 
 Tlie most famous temples erected by the Philistines to 
 Dagon were at Graza, destroyed by Samson, as recorded in 
 Judges xvi. 21-30, and also at Ashdod, as mentioned 
 above, and also in 1 Chronicles x. 10. 
 
 One of the chief archseological treasures of the British 
 Museum is a small black basalt obelisk which Mr. Layard 
 found amid the ruins of Nineveh, lying ten feet below 
 the surface of the soil. It was sculptured with cuneiform 
 inscriptions on the four sides, having on each five small 
 bas-reliefs, belonging to the time of Shalmaneser I., who 
 reigned B.C. 860, about a century before the king of 
 that name, who carried captive the ten tribes of Israel. 
 From the inscriptions on this obelisk, which have been 
 deciphered by Sir H. Eawlinson and the late Dr. Hincks, 
 we obtain confirmation of several historical incidents 
 which are casually alluded to in Scripture. Thus, e.g., we 
 find mention of Benhadad, King of Syria, allied with the 
 Hittites, Phoenicians, and others, making three campaign? 
 
 t2 
 
276 THE TRUTH OF THE BIBLE. 
 
 against Shalmaneser, thereby showing the great power of 
 Syria, notwithstanding their great overthrow by the 
 Israelites, when 100,000 men fell in battle on one side in 
 one day^ — a greater slaughter than history records in any 
 battle of modern times. Hazael's name is mentioned in 
 the inscription, for Shalmaneser is represented as say- 
 ing :— 
 
 I went to the towns of Hazael of Damascus, and took part of his 
 provisions. I received tiibute from Tyre, Sidon, and Byblus. 
 
 On the inscription there is also notice of Ithbaal, King 
 of Sidon, who was the father of Jezebel, the wife of Ahab, 
 and contemporary of ' Jehu, the son of Nimshi,' whose 
 name has also been discovered on the obelisk, under the 
 title of Yahua (Jehu), the son of Khumri (Omri). This 
 substitution of the name of Omri for that of Nimshi 
 may be accounted for, either by the importance which 
 Omri had assumed as the second founder of the kingdom 
 of Israel, when Jeroboam's dynasty had come to an end, 
 or by the name of Beth-Kumri being only given to 
 Samaria in the cuneiform inscriptions as the house or capi- 
 tal of Omri in which he once dwelt. (See Rawlinson, in 
 Journ. Roy. Aslat, Soc, Dec. 1851.) 
 
 It is interesting to see how faithfully the submis- 
 sive Israelite is represented on the obelisk as distinct 
 from the Assyrian. According to the Law, the Hebrew 
 was forbidden to 'mar the corner of his beard' {Levi- 
 ticus xix. 27) ; and hence in this and other monuments 
 we can detect the peak-pointed beard of the Israelite as 
 quite distinct from the square-cut beard of the Assyrian. 
 And so M. Botta mentions that he frequently found at 
 Khorsabad cuneiform inscriptions on the fringe of the 
 garments of the Hebrew captives, as commanded by the 
 Law of Moses, Deuteronomy vi. 6, &c. The reader will 
 see how truly the historical incidents represented on the 
 Nimroud obelisk harmonise with the Scripture statements 
 as set forth in chapters xvi., xix., and xx. of the First 
 Book of Kings. 
 
 On January 20, 1855, Dr. Thomson, who had resided as 
 
 1 In 2 Chronicles xiii. 17, '500,000 chosen mtn of Israel ' are said 
 to have been slain at one time ; but the reading of this is doubtful; or 
 it may refer to the entire loss duiing the war. 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 277 
 
 a missionary in Syria for a quarter of a century, was pre- 
 sent on the occasion of finding an extraordinary sarco- 
 phagus V in the neighbourhood of Sidon. The lid re- 
 presented the bust of a colossal human figure, closely 
 resembling in shape what is so commonly seen on ancient 
 Egyptian mummy-cases. The figure is supposed to re- 
 present Sidon's far-famed goddess, called ' Ashtaroth ' in 
 Scripture, and ' Astarte ' by the Greeks. On each shoulder 
 of the figure is seated a dove, and the tout ensemble is 
 striking and impressive. The material of the sarcophagus 
 is blue-black basalt, intensely hard ; and the lower part 
 of the lid contains a most important Phoenician inscrip- 
 tion in twenty-two lines, the letters of which are in as 
 perfect a state of preservation as the oldest on the Egyp- 
 tian monuments, which may be dated as early as B.C. 2000. 
 Professor Dietrich, the editor of Gresenius' work. Script. 
 Ling, Phoen. Monuni., has published a translation of it, 
 from which I select the following portions, which seem 
 to afford confirmation to an incident recorded in Scripture 
 relating to the history of Israel. 
 
 In the month of Bui, in the 14th year of my reign, I King Ashmu- 
 nazer, King of the Sidonians, son of Tabnith, King of the Sidonians, 
 spake, saying, I am snatched away before my time, like a flowing 
 river. 
 
 Then I have made this edifice for my funeral resting-place. It is I 
 and my mother Immiashtoreth, Priestess of Astarte, who have built to 
 the gods of the Sidonians in Sidon by the sea, the Temple of Baal- 
 Sidon, and the Temple of Astarte, the glory of Baal, Lord of kings, 
 who bestow^ed on us Dor and Joppa, and a7n2)le corn-lands ichich are 
 at the root of Dan. Extending the power which I have founded, they 
 added them to the Sidonians /or ever. 
 
 Althouo-h the common Oriental boast of the Sidonian 
 power lasting ' for ever ' was speedily contradicted by the 
 conquest of their country, and their entire cessation as 
 a nation, like all the neighbouring kingdoms save the 
 one favoured race of Israel, still enough remains to afford 
 a clue to the time when the Sidonian power was at such 
 a height as is implied by the language of the inscription. 
 Ewald conjectures that King Ashmunazer reigned not 
 long before the eleventh century B.C., or about the time 
 when Samuel was judging Israel ; which, if correct, would 
 
 ^ This sarcophagus is now in the Nineveh division of the sculptures 
 at the Louvre. 
 
278 THE TEUTH OF THE BIBLE. 
 
 make the inscription two centuries older than the Moabite 
 stone, which has been erroneously pronounced the earliest 
 specimen of Phoenician archaeology extant ; but there is 
 good reason to believe it older than Ewald's conjecture al- 
 lows. For it is plain from the eighteenth chapter of Judges, 
 which records the conquest of Laish by the Danites, that 
 at that time it belonged to Sidon, in accordance with 
 the language of the inscription, adoring Astarte for having 
 ' bestowed on us Dor and Joppa^ and ample corn-lands 
 which are at the root of Dan.'' Dr. Thomson bears testi- 
 mony that 'the Huleh spreads out from the very root of Dan 
 ( Tell el Kady\ the richest grain -field that I am acquainted 
 with in any country.' And though we know from Scrip- 
 ture that it was a sufficiently powerful kingdom to be 
 entitled ' Grreat Zidon ' (see Joshua xi. 8 ; xix. 28), which 
 is confirmed by the fact of the ' Sidonians ' being used at 
 that time as the generic name of the Phoenicians or 
 Canaanites (Joshua xi. 8), there is no reason to suppose 
 that they ever recovered these ' ample corn-fields ' of 
 which they had been dispossessed by the conquering Israel- 
 ites ; and if so, the time of King Ashmunazer must be fixed 
 to the sixteenth century B.C. in place of the eleventh, and 
 this inscription must synchronise in point of antiquity with 
 that other Phoenician one which has already been con- 
 sidered, of the Canaanites recording their own expulsion, 
 when they ' fled from the face of the robber Joshua, the 
 son of Nun.' 
 
 The learned world has been recently much excited by 
 the discovery, in 1869, of what is commonly known as 
 ' the Moabite stone,' and which, though valuable in con- 
 firming certain Teuths of the Bible, inasmuch as the 
 period to which it relates falls within what the Rationalistic 
 school consider ' the historic period,' i.e. subsequent to 
 the time of Solomon, it is not of the same value as those 
 which have been already considered, and which relate to 
 times of far greater antiquity. 
 
 The circumstances of its discovery are as follows. It 
 was first seen by the Rev. Mr. Klein, a Prussian by birth, 
 in the employment of the Church Missionary Society, who 
 saw it at the ancient ' Dibon,' on the east side of the Dead 
 Sea, when it was in a perfect and unbroken state. Sub- 
 sequently, the Arabs, on finding that the Franks were en- 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 279 
 
 quiring for it, broke it up into several fragments, which 
 they hid in the granaries of the neighbouring villages. 
 By the tact and perseverance of Captain Warren, E.E., the 
 agent of the Palestine Exploration Fund at Jerusalem, and 
 j\f . Ganneau of the French Consulate, the whole of the 
 broken pieces have been recovered, and the inscription, 
 consisting of thirty-four lines in Phoenician characters, as 
 it appeared in its original condition, has been now made 
 accessible to the world by the skill and talents of Mr. 
 Deutsch of the British Museum, and Herr Schlottmann, 
 Professor of Theology in the University of Halle. The 
 subject of the writing is a record of the victories of Mesha, 
 King of Moab, over Israel ; and the following selection will 
 show a very striking conformity with the historic state- 
 ments of Scripture : — 
 
 I Mesha, son of Jabin, King of Moab. My father reigned over Moab 
 thirty years, and I reigned after my lather. I erected this altar unto 
 Chemosh, who granted me victory over my enemies the people of 
 Omri, King of Israel, who, together with his son (Ahab), oppressed 
 Moab a long period, even forty years. For though Chemosh was angry 
 against his land, during my reign he was favourable to Moab as well 
 as to the Temple, which Israel had continually wasted. 
 
 The men of Gad dwelt in the district of Kirithaim from olden 
 times, and there the King of Israel built a fortress for himself, which 
 Chemosh bade me go and take from him. Then I went in the middle 
 of the night, and fought against Israel from break of day until noon, 
 and slew all the people in the town, to the delight of Chemosh the 
 god of Moab. I took from them all the sacred vessels of Jehovah, 
 and offered them to Chemosh my god instead. 
 
 The King of Israel likewise built Jahaz and dwelt there when I 
 made war upon him, and by the help of Chemosh drove him from 
 thence. 
 
 The children of Eeuben drove him from Horonaim, and Chemosh 
 bade me go and tight against Horonaim, which I did, and took it, and 
 I dwelt there for many years. 
 
 There are several things in this inscription, not only in 
 the details, such as the mention of Chemosh, the national 
 god of Moab, or, as it is called in 1 Kings xi. 7, ' Chemosh 
 the abomination of Moab,' and of the capture of Keria- 
 thaim, which, three centuries later, Jeremiah (xlviii. 
 1, 23) specifies as a town belonging to Moab, that 'is 
 confounded and taken,' but more particularly in its bear- 
 ing throughout, which shows a close resemblance to the 
 war between Israel and Moab, as described in the Book of 
 Kings, where it is written : — 
 
280 THE TEUTH OF THE BIBLE. 
 
 And Mesha kinsj of Moab was a sheep-master, and rendered unto 
 the king of Israel 100,000 lambs, and 100,000 rams, with the wool. 
 But it came to pass, tvhen Ahab was dead, that the king- of Moab 
 rebelled against the king of Israel. — 2 Khujs iii. 4, 5. 
 
 We learn from Scripture, that previous to the death of 
 Ahab, there had been continual wars between Moab and 
 Israel, and especially during the thirty-four years which 
 CDmprised the reigns of Ahab and his father Omri, just 
 as the inscription relates. At the time of Ahab's death, 
 we find JNIoab paying an enormous tribute, which testifies 
 at once to the severity of the terms imposed by Israel, and 
 to the wealth of its natural resources, which could enable 
 so small a kingdom, about the size of the county of 
 Huntingdon, to raise annually such an impost, and at the 
 same time support its own people in prosperity and afflu- 
 ence. It was not surprising, therefore, that the Moabites 
 should have seized the moment of Ahab's death to ' rebel 
 against the king of Israel,' and eventually with the suc- 
 cess which the inscription represents MesJut to have ob- 
 tained. 
 
 This success on the part of Moab seems to be confirmed 
 by the incident recorded at the close of the third chapter 
 of the Second Book of Kings^ where it is said that King 
 Mesha, in order to propitiate his god Chemosh — 
 
 Took his eldest son that should have reigned in his stead, and 
 offered him for a burnt-offering upon the wall. And there was great 
 indionation against Israel : and they departed from him and returned 
 to their own land. 
 
 As there is no further mention of the Moabites in 
 Scripture for sixty-five years, when they are represented 
 as invading the land of Israel at the time of Elisha's death 
 (2 Kings xiii. 20), it is a tacit admission that Mesha suc- 
 ceeded in throwing off the yoke of Israel as the inscription 
 represents. And the truth of this record respecting the 
 sacrifice of the son by his unnatural father has been con- 
 firmed by a cuneiform inscription which mentions this 
 horrible practice.^ Professor Grotefend of Hanover, in 
 
 ^ Another horrible practice of those times, though not so fatal, was 
 the ordeal of fire, as Ahaz is said to have 'made his son pass through 
 the fire according to the abominations of the heathen ' (2 Kings xvi. 3). 
 Dr. Brugsch says that the King of Persia to this day sends his son, 
 seated on a black horse, to ride through the flames, in order to prove 
 
ARCHAEOLOGY IN CONFIRMATION OF SCRIPTURE. 281 
 
 deciphering the inscriptions of Behistun, has discovered 
 one containing the offer of Nebuchadnezzar to let his son 
 be burnt to death in order to ward off the affliction of 
 Babylon. 
 
 The deportation of the ten tribes of Israel in the days 
 of King Pekah, according to 2 Kings xv. 29, and 1 Ckron, 
 V. 26, is ascribed to two kings of Assyria, evidently suc- 
 cessors, named 'Pul' and ' Tigiath-piJeser,' or 'Tiglath- 
 pilneser,' as it is variously written. The LXX. call Put 
 by the name of ' Phaloch ' or ' Phalos,' which more nearly 
 resembles the mode of writing the name in cuneiform 
 characters, which in full reads as Phul-lukha, An inscrip- 
 tion found on a pavement slab in an upper chamber of 
 the north-west palace at Nimroud confirms the Scripture 
 history in the following way : — 
 
 The palace of Pul, tLe great King, the King of nations, King of 
 Assjnia, who by the help of Asshur has acquired a boundless empire. 
 Conqueror of all lands from the rising to the setting sun. From the 
 liver Euphrates in tlie land of Syria 1 have subdued all the provinces 
 of the land of Akkarri, the countries of Ti/fe and Sidon, Sam^iriay 
 Edom, and Palestine^ as far as the great sea (the Mediterranean) 
 towards the setting sun ; I imposed a fixed tribute upon them all. 
 
 Moreover, the Assyrian monuments show that there was 
 a king of the name of ' Pul ' reigning at Nineveh after 
 Shalmaneser I. of the 'Nimroud Obelisk,' and before 
 ' Tiglath-pileser,' in accordance with the Scripture state- 
 ment, the date of whose reign may be computed from the 
 Assyrian Canon, as some time between B.C. 800-750, and 
 agrees with the date of the reign of Pekah, King of Israel, 
 B.C. 758-738, thereby affording another of the many 
 instances of the harmony between the chronology of the 
 kingdoms of Assyria and Israel. 
 
 In the British Museum are four copies of the Assyrian 
 Chronological Canon, all of which are more or less in a 
 fragmentary and mutilated condition, but which have 
 nevertheless been deciphered with great skill by that 
 distinguished cuneiform scholar Sir Henry Eawlinson. 
 In this Canon ' Tiglath-pileser's ' name occurs as Tigultl- 
 2)al'tsira, King of Assyria, and in a very remarkable wa}^, 
 which seems to confirm the testimony of Berosus, the 
 
 the sacredness of his character, and that ' passing through the fire ' 
 will not hurt him. 
 
282 THE TKUTH OF THE BIBLE. 
 
 Chaldean chronicler, respecting this portion of Assyrian 
 history. Polyhistor, who copied Berosus, relates that the 
 hrst Assyrian Dynasty lasted until a certain Beleus (Pul), 
 who was succeeded by Beletar, a common vine-dresser, 
 having' the care of the royal gardens ; adding that this 
 man, having obtained the kingdom in an extraordinary 
 way, retained it in his own family until the destruction 
 of Mneveh, more than a century later. Now it is certain 
 from the Assyrian canon that Beletar, or Tiglath-pileser 
 (Beletar being another mode of expressing Palli-tsir, 
 which the Hebrews called ' pileser '), succeeded Pul on the 
 throne of Assyria, after an interregnum of two or three 
 years, thereby proving that he did not belong to the royal 
 family, but was the chief of a new dynasty, which agrees 
 with what both Berosus (Euseb. Ghron. i. 4) and Hero- 
 dotus (i. 95) assert, that there was a change of dynasty 
 at this period of Assyrian history. This is strongly con- 
 firmed by the fact, that whereas previous kings of 
 Assyria make a proud boast of their ancestors, Tiglath- 
 pileser omits all notice of his, not even mentioning his 
 father's name on any of his monuments. From the in- 
 scriptions, however, on these monuments, we learn that 
 he conquered and received tribute from Rezin of Damas- 
 cus, Hiram of Tyre, Ahaz of Judah, and Menaheni of 
 Samaria ; but as Scripture names ' Pekah ' as King of 
 Israel when Tiglath-pileser marched against Samaria, it is 
 supposed that the engraver of the inscription either wrote 
 Menahem by mistake for Pekah, as he might have often 
 before engraved the name of Menahem as King of 
 Samaria, or else Pekah may have adopted that name, as 
 Eawlinson in his Bampton Lectures suggests, in order to 
 connect himself with the dynasty which he had displaced. 
 The name of Menahem was found on a slab from the 
 south-western palace of Nimroud, and is now in the 
 British Museum. This, with the name of Jehu on the 
 Nimroud obelisk, to which reference has been already 
 made, and that of Hezekiah in the Kouyunjik records, are 
 the only names, I believe, of the kings of Israel which 
 have yet been discovered in the cuneiform inscriptions. 
 
 In the Second Book of Kings xvii. we read of Shalma- 
 neser carrying the ten tribes of Israel into captivity in the 
 
AECH^OLOGY IN CONFIEMATION OF SCRIPTURE. 283 
 
 ninth year of Hosea, and placing them in Halah and Ha- 
 bor, by the river Gozan, and other cities of the Medes. 
 
 The mention of King Shalmaneser in Holy Scriptures 
 affords occasion to call attention to a very striking proof 
 of the value of the cuneiform inscriptions. At a meeting of 
 the Royal Geoc/raphical Society, Jan. 9, 1865, Sir H. Eaw- 
 linson gave a description of Mr. J. Ct. Taylor's visit to the 
 source of the Tigris, now called ' Zibeneh,' where he dis- 
 covered two Assyrian monuments in two memorial tablets 
 erected by Asshur-izir-pal, father of Shalmaneser King 
 of Assyria. In the annals of the former, engraved upon 
 the Nimroud monolith long known in England, but of 
 which Mr. Taylor had never heard, it is stated that 
 Asshitr-izir-pal, having visited ' Zibeneh,' found there 
 two memorial tablets erected by former kings to com- 
 memorate their conquest of the mountaineers — one be- 
 longing to Tiglath-pileser I., who reigned B.C. 1150, and 
 the other to Asshur's immediate predecessor ; mentioning 
 that Asshur-izir-pal, in imitation of his ancestors, had 
 carved his own image and titles on the rock. Thus Mr. 
 Taylor, in ignorance of these facts, had actually found at 
 the spot indicated on the Nimroud monolith the two 
 tablets exactly answering to the description given of them, 
 as proved by the paper casts of the inscriptions which he 
 forwarded to England. ' To the most careless mind,' ob- 
 serves Sir H. Eawlinson, ' this coincidence between re- 
 corded facts and the result of actual discovery, must 
 convey a proof of the correctness of cuneiform interpreta- 
 tion almost amounting to demonstration.' 
 
 It is admitted by all that the Karaite Jews in the Crimsea 
 are descended from the ten tribes whom Shalmaneser car- 
 ried captive, as stated in the Second Book of Kings. Their 
 chief Eabbi showed the missionary Stern, so long captive in 
 Abyssinia, when at Bagtchiserai, in the Crimsea, a very 
 ancient document inscribed as follows : — 
 
 I, Jehiidi, the son of Moses, the son of Jehiidah the mighty, a man 
 of Napthah, of the family of Shihni, who was carried captive in the 
 captivity of Iloshea the King of Israel, with the tribe of Simeon, 
 together with the other tribes of Israel, who were carried away by 
 the Prince Shalmaneser from Samaria, they were carried to Halah, to 
 Habor (which is Cnhool), to Gozan and to Khersonesus. Kherson 
 was built by the father of Cyrus and afterwards destroyed, and again 
 rebuilt and called the Krim, or Crimeea. And the Rock of the Jews 
 is a fortification. 
 
284 THE TRUTH OF THE BIBLE. 
 
 The Karaite Jews of the Crimsea declare that their 
 separation from the rest of their brethren who w^ere 
 deported by Shalmaneser took place some time after that 
 captivity in the reign of Chernan the Prince, during- the 
 period of Zerubbabel's Temple. And the inscriptions 
 which treat npon the subject, and which have only 
 recently been known to European scholars, vary in point 
 of age from the eleventh to the fifth century a.d. ; the 
 oldest of them have been removed to the Imperial Library 
 at St. Petersburgh, which now possesses no less than forty- 
 seven fragments of the Karaite Pentateuch on leather 
 and parchment, besides seventy-seven entire copies of the 
 Old Testament, and a vast collection of Karaite works, 
 together with 722 photographic copies taken from these 
 inscriptions. Tischendorf and Olshausen have pronounced 
 in favour of their authenticity and great antiquity. Pro- 
 fessor Chowlson and Yon Adolf Neubauer have given a 
 complete account of them ; from which it may be seen how 
 the descent of the Karaite Jews deported by Shalmaneser 
 is clearly made out. One of the inscriptions reads thus ; — 
 
 We must inscribe here the wonders which God has done for us, 
 as who can recount what has happened to us all during the 1,500 
 years we have Uved in this exile ? We have come into the hands of 
 fire-worshippers and water-worshippers, they have plundered, wasted 
 and shed our blood, they have taken our sacred books and have made 
 mock of the same. Our latest enemy, Prince Gatam, would have 
 destroyed us, had not God sent us help in our brothers the Chazars, 
 who have become Jews, with their Prince Mibsam at their head. 
 These have saved our sacred rolls and have captured the fortress 
 Theodora in the year in which we are now living, 4565 of the Creation, 
 and 1501 of our exile ; thus may God still continue to help us and to 
 send the prophet Elijah in our days ! Amen. 
 
 Another inscription reads: — 
 
 I, one of the faithful in Israel, Abraham heti Mar-Simchah of 
 Kertsch, an. exil. 1682, an. mund. 4746 (a.d. 986)— when the en- 
 voys of the Prince of Bosh^ and Meschech (see Ezekiel xxxviii. 2 as 
 in margin, and clearly pointing to Russia and Muscovy) came from 
 the city of Kiow to our master the Chazar Prince David, in order to 
 search into matters of religion — was sent by Prince David to Persia 
 and Media, in order to purchase ancient copies of the Pentateuch, 
 Books of the Prophets, and the Hagiographa for the Chazar com- 
 munities. At Ispahan I heard that an ancient roll existed, which the 
 children of Israel showed me whtn I came there. At the end of this 
 roll was inscribed the travels of liabbi Jehudah the corrector. The 
 Jews told me that the father of Jehudah was the first inventor of the 
 vowel signs and accents, in order to lessen for the pupils the difficulty 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 285 
 
 of learning to read the Sacred Scriptures.^ I begged them to sell the 
 roll to me, which they refused. So I copied the description word for 
 word, attaching an explanation thereto of obscure words, but which 
 were intelligible enough to me. 
 
 Then follows, word for word, the inscription given above, 
 with this addition. After mentioning — 
 
 Halah, and Ilabor, and Gozan, to which places Tiglath-pileser had 
 exiled the sons of Reuben and Gad and half the tribe of Manasseh, 
 and permitted to settle there, and from which they have been 
 scattered throughout the entire East, even as far as China 
 
 it proceeds : — 
 
 The descendants of the ten tribes, under the Kings of Media, Cyrus 
 and Cambyses, obtained possession of the Crimea and settled there ; 
 and thus the exiles of Shalmaneser and of Nebuchadnezzar were 
 mingled together in one people. 
 
 The original, from which this inscription was copied in 
 the tenth century, was possibly as old as the time of Ezra, 
 B.C. 538, since the father of the writer is represented as 
 having been the inventor of the vowel points when they 
 are supposed to have been first ^ used by the Jews ; though 
 the Samaritans, as I have already pointed out (see note at 
 p. 274), claim to possess a copy of the Pentateuch of far 
 greater antiquity. 
 
 It is clear from Scripture that Shalmaneser, Sargon, and 
 Sennacherib, Kings of Assyria, were all engaged in hostili- 
 ties against Israel and Judah, as the cuneiform inscrip- 
 tions show, and that Tartan (mentioned in 2 Kings xviii. 
 17, and by Isaiah xx. 1) designated either the name or 
 the office (recent discoveries are in favour of the latter) 
 of the general of the Assyrian army under these kings. 
 ' Sargon's ' name only occurs once in Scripture. In the 
 inscriptions it is read as Sargina, while the town of 
 Khorsabad, which he built and called after himself, was 
 known as Sarghun to the Arabian geographers. Many 
 
 1 Professor Cholson says : ' We know that about the middle of the 
 tenth century certain llabbis, envoys from Jerusalem, came to the 
 Crimea to propagate their opinions; when they pointed the Biblical 
 MSS., which were before without points. 
 
 ^ Dr. Lightfoot, a very high authority, considers the vowel points 
 to be much older than the time of Ezra, affirming ' that the letters 
 and vowels of the Hebrew were — as the soul and body of a child — 
 knit together at their conception find beginning; and that they had 
 both one author.' — Lightfoot's Eruhin, or Miscellanies, chap. xxxi. 
 
286 THE TRUTH OF THE BIBLE. 
 
 commentators, like Vitringa, Eichhorn, and others, have 
 identified him with ' Shalmaneser ;' while Grotiiis, Lowth, 
 and Kiel think him the same as ' Sennacherib ;' the in- 
 scriptions, however, clearly prove that he was one of the 
 greatest of the Assyrian kings, coming in, probably, as the 
 successor of the first and the father of the last. Sir H. 
 Eawlinson thinks that, as in some of the inscriptions 
 Sargon bears the epithet of ' Shalmaneser ' attached to his 
 name, by which he was better known to the Jews, the 
 most reasonable way of reconciling the difficulty will be 
 to suppose that Shalmaneser was appointed general of 
 Tiglath-pileser's army B.C. 729, that he revolted against 
 his sovereign five years later, but that he did not ascend 
 the throne of Nineveh until B.C. 721, at which time he 
 took the name of Sargon, as there are some incidental 
 notices in the inscriptions of Sargon which favour this 
 explanation. (See Eawlinson's letter to the Atheaceum, 
 No. 1805, p. 725.) 
 
 Others consider that the peculiar phraseology of 2 Kings 
 xviii. 9, 10, implies that Shalmaneser was not the actual 
 captor of Samaria ; for whereas it is said, ' in the fourth 
 year of Hezekiah, Shalmaneser came up against Samaria 
 and besieged it,' it is added, ' at the end of three years theg 
 took it ; ' as if during the interval Sargon had replaced 
 Shalmaneser on the throne of Assyria. Sargon, moreover, 
 is described by Isaiah (x. 5-9) apparently as the conqueror 
 of both Samaria and Carchenush ; and an inscription 
 found at Nineveh particularly specifies him as the con- 
 queror of that city. A portion of it reads thus ; — 
 
 The mighty King Sargon waged war against the wicked, and having 
 overcome Pisn-i, King of Syria, placed a governor in the city of Carche- 
 mish, I have added to the royal treasury 11 talents, 30 mina of gold, 
 and 2,100 talents, 24 mina of silver,^ as the spoils taken from 
 Carcheniish belonging to the country of the Khatti, near the river 
 Euphrates. 
 
 Another inscription of King Sargon, now in the British 
 Museum, offers the only specimen of Assyrian poetry, I 
 believe, yet discovered. It is an invocation of the deity 
 Ussur, called ' the god of binding contracts,' and reads as 
 follows : — 
 
 ^ Reducing this to the value of our money, it is estimated that 
 the spoil of (Jarchemish was equal to about 1,0C 0,000/. sterling. 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 287 
 
 Ussiir, Lord of the wise ; thou that art the sender forth of his 
 
 strong hand, 
 For Saryon the mighty King, King of Assyria, high priest of Babylon, 
 King of Sumiri and Accad, construct thy buildings, 
 Even the dwelling-place of his splendour, may he multiply glory ! 
 In the fulness of the power of Bit SicadcU and Bit Tsirra establish 
 
 his course of life, 
 Make firm the foundations of the earth ! 
 Make perfect his chariots ; 
 Confer on him the dominion of the world 
 And stability ever to be remembered. 
 Make bright his arrows j and grant him to conquer all his foes ! 
 
 In 2 Kings xviii. 13, 14, we read of Sennacherib war- 
 ring against Hezekiali, and with such success, that when 
 the King of Assyria was engaged in the siege of Lachish, 
 the King of Judah submitted and owned his offence, on 
 which Sennacherib imposed a tribute of 'three hundred 
 talents of silver and thirty talents of gold.' 
 
 Sennacherib, whose name is read on the monuments as 
 Tsin-akhierba, signifying ' moon increases brothers,' was 
 the most magnificent of the Assyrian kings, and the first 
 who fixed his abode permanently at Nineveh, which he 
 adorned with splendid buildings, his chief work being the 
 grand palace of Kouyunjik, which covered a space of 
 nearly nine acres, and contained sculptures of matchless 
 beauty. In this palace Mr. Layard discovered the annals 
 of his reign, by which it appears that in his third year ^ 
 he overran the whole of Syria ; and the following inscrip- 
 
 1 The time of Sennacherib's reign has been confirmed by the 
 record of an eclipse on a cuneiform inscription at Nineveh, which, in 
 speaking of the commencement of his reign, says : — ' In the month 
 Tisri the moon was eclipsed, and the moon emerged from the shadow 
 ivhile the stm teas rimig.'' It is not quite clear from Scripture when 
 Sennacherib's reign began. It appears from 2 Kings xviii. 9, that 
 Shalmaneser was King of Assyria in the fourth year of Ilezekiah's 
 reign=B.c. 723, and from v. 13, that Sennacherib was on the throne 
 in the fourteenth of Hezekiah=B.c. 713, so that the commencement 
 of Sennacherib's reign must be dated somewhere between 7i!3-713. 
 On referring to VArt de Verijier les Dates, I find there was a toted 
 eclipse of the moon September 12, B.C. 721, at six a.m., mean time 
 for Nineveh ; and inasmuch as this eclipse fulfils all the conditions 
 required — viz. that it was total, and therefore more Ukely to be 
 recorded than any partial one would be — that it took place in the 
 month Tisri (answering to our month of September), at the time of 
 sunrise, there can scarcely be a doubt but that it must be the same 
 as the eclipse recorded in the cuneiform inscription as having been 
 visible to the Ninevites at the commencement of Sennacherib's reiffn. 
 
288 THE TRUTH OF THE BIBLE. 
 
 tions show an exact conformity with the text of Scrip- 
 ture. 
 
 In a bas-relief found amid the ruins of the palace, some 
 Jewish captives are represented kneeling before the King 
 of Assyria, over whose head is written: — 
 
 Sennacherib, the mighty king, monarch of the country of Assyria, 
 sitting on the throne of judgment before the city of Lachish. I give 
 permission for its slaughter. 
 
 Another inscription reads thus : — 
 
 Because Hezekiah, King of Judah, did not readily submit to my yoke, 
 I took and plundered forty-six of his strong-fenced cities, and a great 
 number of villages which depended on them ; but I left to him Jeru- 
 salem, his capital city, and some of the inferior towns around it. . . . 
 And because Hezekiah still continued to refuse to pay me homage, I 
 attacked and carried away the whole population dwelling around 
 Jerusalem, together with ^]0 talents of gold and 800 talents of silver,^ 
 the accumulated wealth of the nofcles of Hezekiah's court. ... I 
 returned to Nineveh, and accounted their spoil for the tribute which 
 Hezekiah refused to pay me. 
 
 In 2 Chronicles xxxiii. 11, the captivity of Manasseh in 
 Babylon is recorded ; but certain critics imply that as 
 there is no mention of this in the contemporary Book of 
 Kings, it cannot be historically true. Now if this were a 
 forgery, surely the narrator would have sent jNIanasseh to 
 Nineveh, and not to Babylon, where the kings of Assyria 
 held their court for nearly a century after the death of 
 Sennacherib. But the Truth of the Bible on this very 
 point has been amply confirmed by the Assyrian inscrip- 
 tions, which prove clearly — 
 
 1st. That Esarhaddon, the son and successor of Senna- 
 cherib, and the contemporary of Manasseh, was the only 
 one of all the Assyrian kings, as Eawlinson shows in his 
 Bampton Lectures, who was bond fide King of Babylon as 
 well as King of Assyria — who built a palace and occa- 
 sionally held his court in that city, which subsequently be- 
 came celebrated in the time of Nebuchadnezzar ; and there- 
 fore that Manasseh was as likely to be carried captive 
 to Babylon as to the metropolis of Assyria proper — viz. 
 Nineveh. 
 
 2nd. That the annals of the reign of Esarhaddon prove 
 
 ^ The difference between ' 8*^0 talents of silver ' in the inscription 
 and ' 800 ' in 2 Kiyujs xviii. 14-16, may be explained by distinguishing 
 between the money and metal of the Temple which Hezeldah 'cut off 
 from the doors of the Temple and gave to the King of Assyria.' 
 
AKCH.EOLOGY IN CONFIRMATION OF SCRIPTURE. 289 
 
 distinctly that at one period of his reign Manasseh with 
 other kings had been made prisoner by him. The inscrip- 
 tion relating to this event is given in the Revue archeo- 
 logique for 1864, and reads as follows : — 
 
 I count amongst the prisoners of my reign twelve kings of the 
 Hittites who dwelt beyond the mountains : ]3ahlon King of Tyre, 
 Mnnasseh King of Judah, together with the Kings of the Isles of the 
 Mediterranean Sea. 
 
 Such is the testimony whicb the Cuneiform inscriptions 
 bear to the Truth of the Bible, as set forth in the historical 
 books of Scripture ; and if we examine such a work as the 
 prophecies of Daniel, we rejoice to find that the evidence 
 from the same quarter is no less decisive here. 
 
 Thus in Daniel iii. 1 we read of the image of gold 
 which Nebuchadnezzar set up in the plain of Dura being 
 sixty cubits high by six in breadth. When Captain Selby 
 was employed by our Grovernment on the topographical 
 survey of Mesopotamia, he discovered, at a distance of 
 about twelve miles from the present ruins of Babylon, at a 
 place called to this day ' The Waste of Dura,' the remains 
 of a column something resembling an Egyptian obelisk 
 in shape, and about seventy feet in height, which he 
 supposed to be the original foundation or plinth of the 
 statue on whose summit stood the ' image of gold which 
 Nebuchadnezzar had set up.' 
 
 Captain Selby has kindly favoured me with a private 
 letter, detailing his reasons at length for coming to this 
 conclusion. They are too long to be entered here, but he 
 says that it was 'not until he had trigonometrically 
 ascertained the bearing of this conical kiln-built brick 
 ruin and its distance from the palace of King Nebuchad- 
 nezzar, that the conviction forced itself upon his mind that 
 it was in all probability the very pedestal on which the 
 statue of the king was placed.' Mr. Joseph Bonomi has 
 adopted a similar view respecting the shape of Nebuchad- 
 nezzar's image as described ^by Daniel, which must have 
 been not unlike the obelisks of Egypt, since the propor- 
 tions stated in Scripture, the height being ten times that 
 of the breadth, are wholly inconsistent with the propor- 
 tions of the human frame. 
 
 Another monument, discovered by Captain Selby, of the 
 figure of a large lion formed of black basalt, near one of 
 
 u 
 
290 THE TRUTH OF THE BIBLE. 
 
 the ancient gates of Babylon, with an inscription on a 
 stone close by to the following effect : — 
 
 I Nabu-hudun-uziir cut the canal Shelby 
 
 naturally recalls to mind the memorable scene described 
 by Daniel when ' Darius the Mede,' who reigned in Baby- 
 lon within thirty years after Nebuchadnezzar's death, was 
 compelled by the rigid laws of the Modes and Persians 
 to deliver his Prime Minister to the malice of his enemies, 
 and to cast him into the den of lions. 
 
 In Daniel iv. 30 we read of the monarch's boast 
 respecting his capital : ' Is not this great Babylon that I 
 have built by the might of my power and for the honour 
 of my majesty?' 
 
 Nebuchadnezzar, or, as it is written in cuneiform, 
 Nabu-kuduri-uzur — i.e. 'Nebo, the protector against all 
 trouble ' — was the greatest and the most powerful of the 
 Babylonian kings. 
 
 I have examined, says Sir Henry Rawlinson, speaking- on this 
 subject, the bricks in situ belonging perhaps to a hundred different 
 toiuns and cities in the neighbourhood of Bagdad, and I have never 
 found any other legend than that of Nebuchadnezzar, son of Nabopo- 
 lassar, E'.ing of Babylon. 
 
 A statement of Megasthenes the historian, which has 
 hitherto been deemed incredible, that Nebucliadnezzar 
 built the walls of ' Grreat Babylon ' in the short ' space of 
 fifteen days^ has been fully confirmed by an inscription 
 on a tablet in the India House, recording the events of his 
 reign thus : — 
 
 I Nabu-kuduri-uzur, King of Babylon, erected its walls ; I finished it 
 coynpletely in fifteen days. Its roofs I covered in. 
 
 Another inscription from the treasure-house of what is 
 now a great ruin near Babylon speaks in the same strain 
 respecting this monarch : — 
 
 I am Nabu-kuduri-uzur, King of Babylon, the established governor, 
 he who pays homage to Merodach, adorer of the gods, glorifier of 
 Nebo, the supreme chief; he who worships the great gods; subduer 
 of the disobedient ; repairer of the Temples of Bit-Shaggath and Bit- 
 Trida ; the eldest son of Nabu-pul-uzur, King of Babylon. 
 
 The madness to which Nebuchadnezzar was subjected by 
 Grodj as a punishment for his pride, which is so fully detailed 
 
ARCH.EOLOaY IN CONFIRMATION OF SCRIPTURE. 291 
 
 by Daniel (iv. 30-37), appears to have been very similar 
 to what the Grreeks called ' Lycanthropy,' wherein the 
 sufferer imagines himself turned into an animal, and, 
 quitting the haunts of men, insists on leading the life of a 
 beast. This species of insanity accords with what the 
 prophet relates concerning the judgment upon the King 
 of Babylon, and is apparently alluded to in the great 
 standard inscription, which has been read by Sir H. Raw- 
 linson as follows : — 
 
 For four years . . . the seat of my kingdom in the citj^ which . . . 
 did not rejoice my heart. In all my dominions I did not build a high 
 place of power; the precious treasures of my kingdom I did not lay 
 up. In Babylon, buildings for myself and for the honour of my 
 kingdom I did not lay out. In the worship of Merodach, my lord, 
 the joy of my heart, in Babylon the city of his sovereignty and the 
 seat of my empire, I did not sing his praises, I did not furnish his 
 altars with victims, nor did I clear out the canals. 
 
 Although there are two lacunae at the commencement 
 of this inscription, which the great skill of Eawlinson has 
 been unable to decipher, it is evident that it records a 
 suspension ' for four years ' of all the works on which 
 Nebuchadnezzar prided himself so much ; and though the 
 cause is not stated, there is no way of accounting for it 
 but by some such extraordinary malady as that related by 
 Daniel. Hence the observation of Professor Rawlinson in 
 his Bampton Lectures that ' the whole range of cuneiform 
 literature presents no similar instance of a king putting 
 on record his own inaction.' 
 
 Moreover, the expression in the inscription of ' four 
 years ' seems to accord in a very remarkable manner with 
 Daniel's statement that the judgment upon Nebuchad- 
 nezzar was to continue ' till seven times pass over him ' 
 (iv. 23). For Theodoret tells us that the ancient Per- 
 sians, like the Chaldeans, used to divide their years into 
 tivo seasons of winter and summer ; hence the ' seven 
 times ' of Daniel must be reckoned in this manner, which 
 will reduce it to three and a half solar years, and thus agree 
 with the ' four years ' mentioned in the standard inscrip- 
 tion of Nebuchadnezzar's reign. 
 
 The cvmeiform inscriptions afford valuable evidence 
 respecting another of the kings of Babylon previous to its 
 capture by the Medes and Persians. The fifth chapter of 
 
 V 2 
 
292 THE TRUTH OF THE BIBLE. 
 
 Daniel records the prophet's prediction against the doomed 
 nation, ' Mene, Mene, Tekel, Uphaesin,' when Belshazzar 
 commanded Daniel to be clothed with scarlet, to have a 
 chain of gold about his neck, and a ' proclamation con- 
 cerning him that he should be the ikird ruler in the 
 kingdom.' 
 
 Why was Daniel named by the King of Babylon 
 ' the third ruler,' as the text states, when Joseph, under 
 similar circumstances, was appointed by Pharaoh to be 
 second, according to Genesis xli. 40 ? This has been a 
 great difficulty with commentators. It was the great 
 historical problem which had so long defied all solution 
 on account of the apparent impossibility of reconciling the 
 text with the statements of the Chaldean historians. Some 
 years ago, however, a happy discovery by Sir H. Eawlin- 
 son solved all difficulties. In a letter to the Athenceum 
 from Bagdad, under date January 25, 1854, he mentions 
 having found on certain clay cylinders brought from the 
 ruins of Um-Qiteer, ' Ur of the Chaldees ' of Scripture, 
 certain inscriptions which disclosed the fact that Nahon- 
 itedus (whom Berosus, the Chaldean historian, calls the 
 last king of Babylon) had admitted his son Bel-shar-ezar, 
 ' Belshazzar,' to a share of the government, as was fre- 
 quently done both in the East and West. E.g.,^ we have 
 historical and monumental proof that Nabopalassar ad- 
 mitted his son Nebuchadnezzar, Xerxes his son Artaxerxes, 
 and Augustus his successor Tiberius, to share their power 
 respectively during their lifetime. 
 
 Hence we are able to see the reason of Daniel being 
 spoken of in Scripture as ' the third ruler ' when he was 
 made Prime Minister to the King of Babylon ; for Berosus 
 states positively that Kabonnedus the father escaped to 
 Borsippa, now called 'Birs Nimroud,' previous to the fall 
 of Babylon, where Cyrus found him, treated him kindly, 
 and provided him with an establishment in Carmania, 
 where he spent the remainder of his days. (See Joseph. 
 Contr. Ap. i. 20.) His son Belshazzar, who was co-regent 
 with his father, would naturally be reckoned second on 
 that memorable night when the prophecy was delivered, 
 and Daniel himself would of course be named as ' the third 
 ruler in the kingdom ; ' an-d thus we have a very happy 
 instance of the harmony between sacred and secular his- 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 293 
 tory, as well as a striking testimony to the Truth of the 
 
 BlBLE.^ 
 
 On the death of Belshazzar, Scripture affirms that ' Da- 
 rius the Median took the kingdom, being about sixty- 
 two years old.' The obscurity of the Babylonian annals, 
 through the fragmentary nature of the writings of the 
 Chaldean historians which have come down to us, has 
 occasioned three different hypotheses respecting ' Darius 
 the Median ' who succeeded Belshazzar on the throne. Tlie 
 first, which identifies him with Darius Hystaspes, who 
 reigned over Persia and Babylon about twenty years later, 
 rests on no sufficient evidence, and may be dismissed at 
 once, notwithstanding the vigorous attempts of Mr. Bo- 
 sanquet on the subject. The second, which Josephus in 
 ancient, and Hengstenberg with others in modern times, 
 have adopted, supposes him to be the same as Cyxares II., 
 son of Astyages, the last king of Media according to 
 general belief, whom Herodotus represents as dying with- 
 out any male issue. But the only authority for this is 
 Xenophon's romantic history of Cyrus, which is scarcely 
 sufficient to warrant us in rejecting the evidence of the 
 most authentic history, which makes Cyrus the successor of 
 Astyages. The third and most probable hypothesis, there- 
 fore, is that which identifies ' Darius the Median ' with 
 Astyages himself, and which appears to satisfy all the 
 conditions of the problem. The name Astyages was 
 national, and not personal, having been identified by 
 Rawlinson in cuneiform inscriptions with Ashdahdk, ' the 
 biting snake,' the emblem of the Median power. And the 
 description of ^schylus' nameless king, as one whose 
 ' feelings were guided by wisdom,' is applicable alike 
 to the Darius of Scripture and the Astyages of secular 
 history.^ 
 
 ^ De Witte, a distinguished German rationalist, says that ^the 
 Book of Daniel is full of historical inaccuracies, such as are contained 
 in no other prophetical book of the Old Testament ; ' but this was 
 written before the decipherment of the cuneiform inscriptions, which 
 have so strikingly proved their accuracy. 
 
 2 Mr. Loftus discovered amid the ruins of Warhah a terrace forty 
 feet in length, paved, with bricks, each one bearing an inscription of 
 Camhyses, brother of Cyrus, a personage of whom we have no historical 
 notice any more than there is of * Darius the Mede.' — See Transactions 
 of Royal Society of Literature, 2nd Series, vol. vii. p. 40. 
 
294 THE TRUTH OF THE BIBLE. 
 
 Moreover, there is reason for thinking that a Phoenician 
 inscription proves the existence of an older Darius, before 
 the time of Darius Hystaspes, as the scholiast {ad Arist. 
 Eccles. 598) says that ' the Daric coins were named, not 
 after Darius Hystaspes, but after another and older one 
 of the same name.' On a cylinder now in the British 
 Museum, there is the representation of a king contending 
 with a winged human-headed bull and a griffin beneath the 
 image of the god Ormuzd. ' The first word,' says Mr. 
 Layard in his Nineveh and Babylon, pp. 606, 607, ' of the 
 inscription is pure Hebrew, Katham,"the seal," and then 
 follows the name of a man and of his father, which I am 
 not able to decipher satisfactorily.' Adopting the prin- 
 cij^le of Gresenius' alphabet for the Phoenician characters, I 
 venture to think that the inscription may be read as fol- 
 lows : — 
 
 The seal or sealed decree of Darius the son of Artriti 
 
 ' Artriti ' being equivalent to Ahasuerus, as he is termed 
 in Daniel ix. 1 : ' Darius the son of Ahasuerus, of the seed 
 of the Modes, which was made king over the realm of the 
 Chaldeans.' 
 
 The mournful prediction of the prophet Isaiah (xxix. 1 ) : 
 ' Woe to Ariel, ^ to Ariel, the city where David dwelt ! ' 
 which was so fully accomplished about a century after 
 these words were uttered, in its complete destruction by 
 Nebuchadnezzar, reminds us of a curious discovery in the 
 records of English archaeology. 
 
 About two hundred years ago, as a fisherman was 
 dragging a brook in the county of Suffolk, his net was 
 nearly broken by some heavy substance which he had 
 fished up. On investigation, he discovered a singular- 
 looking vessel, standing upon three legs, terminating with 
 bulls' feet, which had on its outside the following inscrip- 
 tion in Hebrew characters : — 
 
 The offerer is Joseph, the son of Eabbi Yechiel Sancto, who answered 
 
 ^ In this passag-e we have a case of synechdoche in 'Ariel ' being 
 used in place of Jerusalem. The word signifies ' the lion of God/ and 
 was the name of the altar spoken of by Ezekiel xliii. 15, because it 
 devoured the sacrifice offered on it ; just as in Revelation xi. 8, and 
 xvii. 18, Calvary is put for Rome, ' that great city which reigneth over 
 the kinffs of the earth.' 
 
and questioned the congregation as lie thought proper. That he may 
 behold the face of Ariel with the writing I)ath Yektjthiel. And 
 may righteousness deliver from death. 
 
 The Kabbi Yechiel named in the inscription was the 
 author of a work on the Pentateuch under the title of 
 Date Yekutiiiel, or ' The Law of Moses ' — Yekuthiel 
 being' a name by which Moses is known in Eabbinical 
 writings. The meaning of the expression ' that he may 
 behold the face of Ai'iel' is thus explained. In order 
 that the pious pilgrim to Jerusalem might enjoy a safe 
 and prosperous journey to 'the city where David dwelt,' 
 his son Joseph made the offering of that vessel to the 
 English synagogue of which his father was chief Eabbi. 
 And the purpose or use to which the offered vessel was to 
 be put is explained in the last sentence, ' Eighteousness 
 delivereth from death,' which with the post-Biblical 
 Jews means ' Almsgiving delivereth from death ' — an in- 
 scription on every alms' receptacle to be found in the 
 porticoes of every well-ordered synagogue. A sketch of 
 the vessel containing the above inscription is preserved in 
 the MSS. of the British Museum, and a very full and in- 
 teresting account of it will be found in Dr. Margoliouth's 
 Vestiges of the Historic Anglo-Hebrews in East Anglia. 
 
 Isaiah was likewise inspired to predict, nearly two 
 centuries before it came to pass, that ' Cyrus,' King of 
 Persia, would be the instrument for rebuilding Jerusalem 
 and its Temple after the return of the Jews from Babylon 
 (see chap. xliv. 28) ; and Ezra (i. 1) tells us how this was 
 literally accomplished. That the subject of Isaiah's pre- 
 diction, the son of Cambyses and grandson of Astyages, 
 from whom 'Darius the Mede' ' received the kingdom,' was 
 the same as he who, according to Ezra, released the Jews 
 from their captivity at Babylon, is an historical truth as 
 clear and convincing as that William Duke of Normandy, 
 and William ' the Conqueror ' are one and the same person. 
 Yet the late Duke of Manchester adopted the strange idea 
 that the Cyrus of Herodotus is the Nebuchadnezzar of 
 Scripture — an hypothesis as extraordinary and incredible 
 as that advanced by Mr. Bosanquet, to which I have already 
 referred, that ' Darius the Mede ' and Darius Hystaspes 
 are one and the same ! 
 
 Amid the ruins of 3Iurg-Aub, about fifty miles from 
 
296 THE TRUTH OF THE EIBLE. 
 
 Persepolis, on the road to Ispahan, is still to be seen the 
 remains of a building resting on square blocks of what 
 was once beautiful white marble, wliich rise in seven 
 layers like an Egyptian Pyramid. The extent of the 
 chamber, as described by Sir Eobert Ker Porter, is seven 
 feet wide, ten long, and eight high. The marble floor 
 within was found to be perfectly white ; otherwise the 
 monument is black with age, and from the injuries it has 
 received at the hands of barbaric spoilers. Here the 
 mighty Cyrus was originally entombed, and the evidence 
 of this seems perfectly satisfactory, as it bears to this day 
 the name of the great King of Persia's tomb. No inscrip- 
 tion adorns it, but both Sir E. Porter and M. Mortier 
 discovered at Murg-Aub, the first over a carved repre- 
 sentation of Cyras, and the second on a standing pillar 
 at the same place, a cuneiform inscription which reads 
 thus : — 
 
 1 am the powerful King Cyrus, son of Cambjses, the Acbseme- 
 nian. 
 
 Darius, the son of Hystaspes, fifth in descent from 
 Achaemenes, the founder of the Perso-Arian Dynasty, 
 adopted the same policy towards the Jews which his 
 predecessor Cyrus, sixteen years before, had done, by 
 restoring to them the privileges which they had lost 
 through the usurpation of Gomates the Magian, or 
 ' Artaxerxes,' as Ezra calls him, who obtained the throne 
 for a few months on the death of Cambyses the son of 
 Cyrus, and who willingly listened to the enemies of a 
 people which had welcomed Cyrus as their deliverer. 
 {Ezra iv. 1-24.) 
 
 Previous to giving an inscription from the Behistun 
 rock, which confirms the statement of Scripture respecting 
 this portion of Persian history, a few words on this monu- 
 ment, so important to the archaeologist, may not be 
 uninteresting to my readers. The Behistun rock rises 
 abruptly from the midst of an extensive plain on the 
 western frontiers of Media to the height of 1,700 feet ; 
 about 500 feet high occurs the inscription, discovered in 
 1837 by the present Sir H. Eawlinson. It was an ex- 
 ceedingly difficult work to procure even a copy of it, as 
 the French expedition, after spending a fortnight in vain 
 at its base, had given it up, declaring that such a work 
 'could never be accomplished.' English perseverance, 
 
AECH.EOLOGY IN CONFIRMATION OF SCRIPTURE. 297 
 
 however, overcame everytliing ; but tlien came tlie more 
 difficult task of deciphering the inscription and rendering- 
 it into English. After twenty years of unremitting toil 
 this has been successfully accomplished by the skill of the 
 discoverer. The Behistun rock bears the same value to 
 the cuneiform which the Eosetta stone does to the hiero- 
 glyphic. Three different languages were found in the 
 inscription, which proved to be Persian, Median, and 
 Assyrian, and as none of these were known, the difficulty 
 was still greater than in the case of the Eosetta stone, 
 where one of the trilingual inscriptions was Greek. 
 Nevertheless, Eawlinson's success was complete, and the 
 subsequent discovery of the vase of Halicarnassus, now in 
 the British Museum, where the name of Xerxes was found 
 in the same trilingual characters as on the Behistun rock, 
 together with a fourth repetition of the name in hierogly- 
 phics, confirmed the truth of Eawlinson's discovery. In 
 the centre of the inscribed tablets, nearly forty in number, 
 is a representation of Darius Hystaspes resting his foot on 
 the body of Gromates the Magian, while a band of nine 
 prisoners are fastened together in a file by a cord around 
 the neck of each ; the last one wearing a Scythian cap. 
 Sir Eobert Porter, when he visited the place, imagined it 
 was a representation of Tiglath-pileser and the ten captive 
 tribes of Israel, one of the Levites with the sacerdotal 
 mitre bringing up the rear ! Keppel, another traveller who 
 visited the plain of Behistun, thought it represented Queen 
 Esther and her attendants ! — notwithstanding the general 
 Arab tradition that it was ' Darius who carved the rock,' and 
 which the discoveries of Eawlinson have now proved true. 
 A portion of the long inscription reads as follows : — 
 
 I am Darius, the great King of kings, the King of Persia and the 
 dependent provinces, the son of Hystaspes, the grandson of Arsames, 
 the Achsemenian. 
 
 Says Darius the King : These are the countries which have fallen 
 into my hands, by the grace of Ormuzd — Persia, Babylon, Assyria, 
 Arabia, Egypt, Sparta, Cappadocia, Parthia, &c. &;c. — being twenty- 
 one countries in all. These countries brought tribute to me ; and 
 what I commanded, by day and night have they performed. Within 
 these countries whoever was of the true faith, I have cherished and 
 protected ; whoever was a heretic, him have I rooted out. The rites 
 which Gomates the Magian introduced, I prohibited. I restored to 
 the State the chants, and the worship, and the praise of song. 
 
 Artaxerxes Longimanus, son of Xerxes and grandson of 
 
298 THE TRUTH OF THE EIBLE. 
 
 Darius Hystaspes, carried on the same policy towards the 
 Jews which his predecessors Cyrus and Darius had done 
 before him. In Daniel ix. 25, 26, we have the famous 
 prophecy of the ' seventy weeks,' as it is commonly termed ; 
 during wliich it was foretold that at the commencement of 
 this predicted period the permission to rebaild the broken- 
 down wall of Jerusalem would be given, and towards the 
 close the cutting off of the Messiah, or the crucifixion of 
 Christ, would be accomplished. 
 
 Although commentators have assumed that the time of 
 its commencement should be reckoned either from the 
 first year of Cyrus, or the second of Darius, or the seventh 
 of Artaxerxes, when three decrees were issued by those 
 sovereigns on behalf of the Jews, if we regard attentively 
 what Scripture says on the subject, we shall see that they 
 all refer distinctly to the building and fitting up of the 
 Temple of Jerusalem, and not to the broken-down walls 
 of the city, to which alone another decree, issued in the 
 twentieth year of Artaxerxes' reign, refers, as is fully stated 
 in the second chapter of the Book of Nehemiah. 
 
 It will be seen by a comparison of, Nehemiah and 
 Daniel, that a period of seven weeks, or hebdomads^ and 
 sixty-two weeks, or sixty-nine weeks in all, was to elapse 
 from the time when the decree was given to build the 
 wall of Jerusalem in the twentieth year of Artaxerxes 
 unto the crucifixion of Christ. There has until lately 
 been very grave difficulty in explaining this memorable 
 prophecy, on which, as Sir Isaac Newton justly observed, 
 ' the foundation of the Christian religion rested,' from the 
 simple fact that as the common chronology places the 
 accession of Artaxerxes B.C. 465, consequently his twentieth 
 year would fall B.C. 444-5, and counting onwards ' sixty- 
 nine weeks ' or hebdomads, i.e. 483 years, according to the 
 analogy of Hebrew numerals, we obtain a.d. 38, as the 
 date when the crucifixion should have taken place. ^ 
 Archbishop Ussher and Whiston strongly suspected that 
 tliere was some error in computing the reign of Arta- 
 xerxes, but there was no evidence of this until the disco- 
 
 ^ To any who are interested in this complicated subject, I would 
 refer them to my work on The First and Seco?id Advent, where the 
 whole question is examined at length. 
 
AECH^OLOGY IN CONFIRMATION OF SCRIPTUEE. 299 
 
 very of a hieroglyphic inscription lias happily set the 
 matter at rest by proving beyond all doubt how exactly 
 the prediction accords with its historical fulfilment. At 
 Hamamat, on the Cosseir road, near the Red Sea, the 
 old highway from Persia to Egypt, have been found 
 memorials relating to the Persian kings. One inscription 
 states that — 
 
 A certain functionary named Adenes held office in Egypt six 
 years of Cambyses' reign, thirty-six years of Darius', and twelve years 
 of Xerxes'. 
 
 Another inscription at the same place speaks of the 
 sixteenth of Xerxes and the fifth of Artaxerxes ^ as con- 
 numerary years. From these we learn that Xerxes must 
 have taken his son Artaxerxes into partnership with him 
 in the twelfth year of his reign, as Ussher had originally 
 suspected. 
 
 Thus Nehemiah computed the accession of Artaxerxes 
 from the twelfth year of his father's reign ; the accuracy 
 of wliich is confirmed by Thucydides in his History of the 
 Grecian War, i. 137, and which caused Plutarch, in his 
 Life of Themistodes, to say that ' The remark of Thucy- 
 dides seems most agreeable to chronology.' This com- 
 putation would place the twentieth year of Artaxerxes 
 B.C. 455, when Nehemiah received his commission ' in the 
 month of Msan' (the time of the Passover) from the 
 king to build up the broken-down walls of Jerusalem. 
 From the Passover B.C. 455 to the Passover a.d. 29, are 
 exactly 483 years, when, according to Daniel's prophecy, 
 the time for the cutting off of the Messiah was come. 
 Now there appears to be an overwhelming amount of 
 evidence from history, prophecy, chronology, astronomy, 
 and archaeology combined, that the crucifixion took place, 
 not according to the common opinion in a.d. 33, which is 
 merely a computation of Eusebius in the fourth century, 
 but in the year and at the Passover of a.d. 29, during the 
 consulship of the Gremini. And as the Passover in both 
 
 1 In examining, with Dr. Birch, Sir Gardner Wilkinson's copy of 
 these inscriptions in the British Museum, we were puzzled at finding 
 Artaxerxes' name in the place of Xerxes' ; but on appealing to Sir 
 Gardner himself, he was good enough to assure me by letter that it 
 was a mistake, owing to the proof-sheets having passed through the 
 press at Malta without having been revised by^ him, and that the 
 true reading of the inscription is as I have given it above. 
 
300 THE TEUTH OF THE BIBLE. 
 
 those years, viz. B.C. 455 and a.d. 29, occuiTed on the same 
 day of the year, March 17,^ we may safely conclude that, 
 from the day on which Artaxerxes' decree for rebuilding 
 the walls of Jerusalem was given to Nehemiah ' in the 
 month Nisan ' to the time when the Messiah was cut off 
 by His crucifixion at Calvary, exactly 483 years had passed, 
 and the prophecy was fulfilled to the day according to the 
 word of God ; and thus affording another of the many 
 instances which have already been adduced in our search 
 through the Old Testament of the Truth of the Bible. 
 
 The New Testament of course cannot be expected to 
 have its testimony confirmed by archaeology to the same 
 extent as the Old. Indeed, as the events which it re- 
 cords are so well within what scholars term ' the historic 
 period,' it does not, of course, require it. Nevertheless, 
 a few instances may not be inappropriately named ; and 
 since Volney, as has been already noticed, has thought fit, 
 in the blindness of atheistical madness, to deny the exist- 
 ence of Jesus Christ altogether (see p. 46), let us glance 
 at the evidence which archaeology affords on the subject. 
 
 In the year 1820, the commissaries of arts attached to 
 the French armies, while excavating in the ancient city of 
 Aquilla, in the kingdom of Naples, discovered an antique 
 vase of white marble, containing a copper plate with this 
 inscription : — 
 
 In tlie year 17 of the Emperor Tiberius Caesar, and the 26th day 
 of March, the city of the Holy Jerusalem, Annas and Caiaphas being 
 priests sacrificators of the people of God, Pontius Pilate, Governor of 
 Lower Galilee, sitting on the presidential chair of the Fraetory, con- 
 
 ^ The Astronomical Tables show that the new moon, by which 
 the Jews, according to the Law, regulated their Passovers, fell in both 
 those years on March 4 ; consequently the fourteenth day of the moon, 
 or the day of the Passover, would fall on the 17th of March. Epi- 
 phanius, of the fourth century, says that 'the Quartadecimans kept 
 their Pasch on the 15th of the Kalends of April, i.e. March 17 ; 
 grounding their reasons for so doing upon certain information con- 
 tained in the Acta Filati respecting the day of our Lord's crucifixion.' 
 {H(Br. 50, Quart, n. 11.) I believe the proof that the crucifixion 
 occurred during the consulship of the Gemini — which answers to the 
 year a.d. 29 — to be as sure and certain as if any English historian, 
 wishing to record an event which happened in the year 1815, were to 
 state that it occurred during the year on which the battle of Waterloo 
 was fought. 
 
AKCH^OLOGY IN CONFIEMATION OF SCRIPTURE. 301 
 
 demns Jesus of Nazareth to die on the cross between two thieves, 
 the great and notorious evidence of the people saying — 1st. Jesus is 
 a seducer. 2nd. He is seditious. 3rd, He is an enemy to the law. 
 4th. He calls himself falsely the son of God. 5th. He calls himself 
 falsely the King of Israel. 6th. He entered into the Temple followed 
 by a multitude bearing palm-branches in their hands. Order of the 
 first Centurion Quilius Cornelius, to lead him to the place of execu- 
 tion. All persons, whether rich or poor, are forbidden to oppose the 
 death of Jesus, Jesus shall go out of the city of Jerusalem by the 
 gate of Struenus. 
 
 f Daniel Eobini, a Pharisee. 
 Signatures of witnesses to the con- J Joannes Rororanle. 
 demnation of Jesus Christ. | Raphdel Robani. 
 
 y Capet, a citizen. 
 
 It is impossible to say when this inscription, the most 
 extraordinary and interesting in the records of the world, 
 was made ; though the last name, ' Capet, a citizen,' will 
 naturally lead some to doubt its being of very high anti- 
 quity, as the descendants of Hugh Capet, the founder of 
 the French monarchy, for a long period reigned in Naples, 
 and it is not improbable that the composer would seek 
 the favour of his sovereign by showing that a possible 
 ancestor might be found amongst the Jews in authority 
 before the promulgation of the Christian religion. 
 
 If, on the other hand, it be assumed to be a genuine 
 copy of the original death-warrant of our blessed Lord, it 
 should be remembered that 'the year 17 of the Emperor 
 Tiberius,' when the crucifixion is said to have taken place, 
 synchronises with a.d. 29 — i.e. if we compute as St. Luke 
 does, and as several other instances might be adduced to 
 the same effect, the coinmencertient of Tiberius' reign 
 from the year a.d. 1 2, when he was taken into partnership 
 with Augustus, two years before the death of the latter,^ 
 as Lardner in his Credibility of the Gospel History, chap, 
 ii., has so convincingly proved to be the case ; and 'the 26th 
 of March' mentioned in the inscription is one of two 
 different readings, the other being 'the 17th of March,' 
 for the day of the month which certain Asiatic Christians 
 ^ — — . . 
 
 ^ Velleius Paterculus, who lived in the reigns of both the Emperors 
 Augustus and Tiberius, says in his History, ii. 121 : — * The Senate 
 and the people of Rome passed a law, at the request of Augustus, 
 giving Tiberius equal power luith himself in all the 2^rovinces,^ which 
 law, he adds, was made just before the triumph of Tiberius on his 
 return from Germany, a.v.c. 705 = a.d. 12. 
 
302 THE TEUTH OF THE EIBLE. 
 
 observed as the anniversary of the crucifixion, on the 
 authority of the Acta Pilati, or authentic daily records 
 of State, which, according to Eoman law, the provincial 
 governors were obliged to keep for the use of the govern- 
 ment at home. These two matters specified in the inscrip- 
 tion seem to support its claims to being of very considerable 
 antiquity, though the exact time of its manufacture we 
 have not sufficient evidence to prove. 
 
 The inscription is engraved in Hebrew characters, and 
 on one side of the copper plate containing it are inscribed 
 these words : — ' A similar plate is sent to each tribe.' 
 
 It is well known that the Evangelists, in recording the 
 crucifixion, state that Jesus Christ was first scourged, and 
 then put to death by being nailed alive to a cross, and 
 that the Eoman governor Pontius Pilate commanded this 
 accusation to be put upon it : — 
 
 JESUS OF NAZARETH, THE KING OF THE JEWS. 
 
 We have abundant evidence from ancient authors that 
 it was the practice of the Romans to scourge their male- 
 factors previous to crucifying them, and then to place an 
 inscription, either on the cross or on their person, specify- 
 ing the crime for which they suffered. 
 
 Thus Cicero, in his famous speech against Verres, ex- 
 claims : — 
 
 In the middle of tlie Forum of ]Messana, a Roman citizen, judges, 
 was scourged with rods ; and a cross, a cross I say, was prepared for 
 him ! — Cic. in Verr. vii. 62. 
 
 Thus Suetonius, in his Life of Caligula, chap. 32, 
 says: — 
 
 At Rome, at a public feast, a slave having stolen some thin plates 
 of silver, Caligula delivered him immediately to an executioner, \\dth 
 orders to cut off his hands, and lead him round the guests with them 
 hanging from his neck, together with a label, on which was inscribed 
 the cause of his punishment. 
 
 It is frequently assumed by a class of prophetic students 
 that the Bible, which states a prophecy, records also its 
 fulfilment ; and that there is no necessity for referring to 
 secular authors in testimony of its having been accom- 
 plished. 
 
 This certainly is not the case with regard to the most 
 noted prophecy of the New Testament, that which our 
 
ARCHAEOLOGY IN CONFIRMATION OF SCRIPTURE. 303 
 
 Lord delivered concerning the destruction of Jerusalem, 
 as related in the Grospel of St. Luke. We are obliged to 
 refer exclusively to secular history in order to learn its 
 accomplishment about forty years after the prediction was 
 uttered, especially as it is set forth so graphically in the 
 pages of Josephus, who himself was a sharer in the war 
 and a witness of the fact. 
 
 The grateful Eomans raised in honour of Titus, the 
 conqueror of Jerusalem, that celebrated arch at Rome 
 which bears his name, and which has remained to our day 
 to testify to the Truth of the Bible, and the most un- 
 exceptionable witness to the fulfilment of the prophetic 
 word. For on this arch were carved, in memory of Titus' 
 great conquest, perfect representations — 1st. Of the shew- 
 bread-table with its memorial cups and silver trumpets. 
 2nd. The seven-branched golden candlestick. 3rd. The 
 Book of the Jewish Law, together with other spoils from 
 the City and Temple of Jerusalem.^ Over the arch, and 
 fronting the Colosseum, the following simple inscription 
 may still be seen, in characters as plain as when first 
 carved : — 
 
 SENATUS POPULUSQUE ROMANUS DIYO TITO DIYI YESPASIANI 
 F. YESPASIANO AUGUSTO. 
 
 A second inscription, which is believed to have once 
 existed on another part of the arch, and said to have been 
 discovered in the circus of Rome, is much longer and in 
 a different style, which has led persons to doubt its genu- 
 ineness. Whether it was ever attached to the arch is un- 
 certain, nor is it of much importance. It states, however, 
 that the arch was erected in honour of Titus, the son of 
 Vespasian ; and after recounting his high offices, and the 
 number of his victories, adds that, acting by his father's 
 counsels he had subdued the Jews and destroyed Jenc- 
 
 1 In a work by the Rev. W. Knight, on The Arch of Titus, there 
 are some valuable drawings of the spoils from Jerusalem, as they 
 appeared two centuries ago. Time, however, is gradually destroying 
 these interesting memorials from the city of David. Blondus, an 
 Italian antiquary of the 17th century, mentions in his work Be JRotnd 
 Triumphatite, that^ the representation of ' The Book of the Jewish 
 Law ' was extant in his time amongst the marble sculptures on the 
 arch, though no longer visible in the present day. 
 
304 THE TRUTH OF THE BIBLE. 
 
 salem ; whicli had not either been attempted by any 
 previous generals, kings, or people, or had been attempted 
 in vain. 
 
 The reproach which the martyr Stephen brought 
 against the Jews for their treatment of Christ under the 
 title ' of the coming of the Just One ' {Acts vii. 52), natu- 
 rally leads us to enquire what idea the heathen world 
 entertained respecting this same holy Being previous to 
 the Christian era ; to which Suetonius, in his Life of Ves- 
 pasian, appears to allude, when he says that ' there had 
 been for a long period, all over the East, a notion firmly 
 believed, that it was fated at that time, some which came 
 out of Judea should obtain the empire of the world.' 
 
 Five centuries before the time of Suetonius lived the 
 great Grecian philosopher Socrates. Two of his pupils, 
 Plato and Eupolis, who may be classed amongst those 
 wise heathen of whom St. Paul spake as ' seeking the 
 Lord if haply they might feel after Him and find Him, 
 though He be not far from every one of us ' {Acts xvii. 27), 
 have each expressed their expectations concerning 'the 
 coming of the Just One' in the following remarkable 
 way. 
 
 Plato, in his Republic, ii. chaps. 4 and 5, thus describes 
 him: — 
 
 He shall be stripped of every possession except bis virtue; stigmatised 
 as ivicked at a time wben be exhibits tbe strongest proofs of goodness ; 
 endued with patience to resist every temptation and reverse of 
 fortune, but inflexibly maintaining bis integrity ; not ostentatious 
 of bis good qualities, but desiring ratber to he good than to seem so. 
 Indeed, tbe recompense wbicb tbe Just One shall receive from tbe 
 world is this : be shall be scourged, tortured, hound, depi'ived of his 
 eyes, and at length, having sufl'ered all sorts of evils, He shall be 
 
 CEUCiriED. 
 
 Nor is the language of Eupolis less striking, as his 
 famous hymn in praise of the expected Deliverer will 
 show ; — 
 
 Author of Being, Source of Light, 
 
 With uufading beauties brigbt ; 
 
 Fulness, Goodness, rolling round, 
 
 I'hy own fair orb witbout a bound : 
 
 AVbetber Tbee thy suppliants call 
 
 Tetjih, or GooB, or One, or All, 
 
 EI, or lAQ r^ Tbee we bail, 
 
 Essence that can neves fail, 
 
 ^ Tbe Grecian name EI, <Thou art,' inscribed on tbe Temple of 
 
AECH^OLOGY IN CONFIKMATION OF SCRIPTUEE. 305 
 
 Grecian or Barbaric name, 
 
 Thy stedfast Being- still the same. . . . 
 
 Thee will I sing, O Father, Jove, 
 
 And teach the world to praise and love. . . . 
 
 And yet, a greater hero far 
 
 (Unless great Socrates could err) 
 
 Shall rise to bless some future day, 
 
 And teach to live, and teach to pray. 
 
 Come, Unknown iNSXRrcTOR, come ! 
 
 Our leaping hearts shall make Thee room ; 
 
 Thotj with Jove our voivs shalt share. 
 
 Of Jove and Thee we are the care. 
 
 O Father, King, whose heavenly face 
 
 Shines serene on all Thy race, 
 
 "We Thy munificence adore. 
 
 And Thy well-known aid implore ; 
 
 Nor vainly for Thy help we call, 
 
 Nor can we want, for Thotj art All ! 
 
 The Sibylline Oracles were still clearer in their witness 
 to ' the coming of the Just One,' as St. Augustine, in his 
 De Civitate Dei, says : — 
 
 In those days (b.c. 83), Sibylle of Erithraea wrote some npjoarent 
 2)7'ophecies concerning Christ, which we have read in bad Latin verses, 
 not corresponding to the Greek, as the interpreter, though subse- 
 quently well skilled, was not the best of poets. For Hacciauus, a 
 learned and eloquent man, who had been Pro-consul, having a con- 
 ference with us concerning Christ, showed us some verses so arranged 
 that the first letter of every verse being taken, they all made these 
 words : — 
 
 'lr](TovQ XptfTTog Qsov Tioy "EioTrjp. 
 Jesus Christus Dei Filius Salvator. 
 Jesus Christ, son of God, the Saviour. 
 
 In his De Veritate, St. Augustine quotes the Erythraean 
 Sibyl as saying : — 
 
 He will fall into the hands of the wicked ; with poisonous spittle 
 they will spit upon Him ; on the sacred back will they strike Him ; 
 they will crown Him with a crown of thorns ; they will give Him 
 gall for food and vinegar for drink. The veil of the Temple shall be 
 rent, and at midday there shall be a darkness of three hoars long. 
 And He will die; repose three days in sleep : and then in the joyful 
 light. He will come again as at first. 
 
 Apollo at Delphi, is supposed to be taken from the Saite inscription 
 on the Temple of the Egyptian goddess Neith, ' I am ' corresponding 
 with. Exodus iii. 14, and meaning 'Unchangeable.' iaq was the 
 Barbaric name for Jehovah, intimating His Unity, whence the Phoe- 
 nician IEVL2, and from theme the Grecian name ZEY2. 
 
306 THE TKUTH OF THE BIBLE. 
 
 Cicero, who flourished in the century previous to the 
 Christian era, draws the following picture of the coming 
 'Just One,' which will show the Roman expectation at 
 that period : — 
 
 On account of his doctrines, the Just Man will be persecuted and 
 attacked ; his hands will be cut off; his eyes put out ; he will be con- 
 demned, bound with chains, exterminated, and put to death ; he will 
 appear in the estimation of the world to be of all men the most 
 miserable. — De Republicd, iii. 12. 
 
 St. Luke states, in Acts xi. 26, that ' the disciples were 
 first called Christians in Antioch ' — an historical fact which 
 is confirmed by Tacitus, who mentions that the disciples 
 of Christ were known by that honoured name which so 
 soon spread throughout the civilised world. The Roman 
 historian relates that — 
 
 Nero doomed to the most cruel punishments those people who, 
 for their detestable crimes, were universally abhorred, and who were 
 known to the vulgar by the name of Christians. The founder of 
 this name was one Christ, who in the reign of Tiberius suffered death 
 as a criminal under Pontius Pilate, and for a while this pestilent super- 
 stition was quelled, but revived again and spread, not only over 
 Judea, where this evil was first broached, but even through Rome. — 
 Tac. Annal. xv. 44. 
 
 An inscription on a monument found in Portugal in 
 honour of Nero confirms what the historian calls the 
 * pestilent superstition ' of Christianity. It reads as fol- 
 lows : — 
 
 To Nero Claudius Csesar, Augustus, High Priest, for clearing the 
 province of robbers, and of those who taught mankind a new supersti- 
 tion. — Ap. Gruter, p. 238. 
 
 In Acts xvii. 1-8 special mention is made of ' the 
 rulers of Thessalonica.' The word translated ' rulers ' is 
 literally politarchs, a word which is not found in any 
 classical writer ; consequently neither Lardner nor Paley 
 were able to adduce anything relating to this subject in 
 their works on the evidences of Christianity. Recent 
 investigations have brought to light no less than three 
 inscHptions at Thessalonica, Halicarnassus, and Philippi, 
 where the magistrates of those cities are described under 
 the title of ' Politarchs.^ The one on an arch at the first- 
 named of these cities is peculiarly interesting. It is sup- 
 posed to have been built by the grateful Thessalonians to 
 commemorate the victory of Augustus and Antony over 
 
ARCHAEOLOGY IN CONFIRMATION OF SCRIPTURE. 307 
 
 Brutus and his associates. The inscription engraven in 
 Greek letters on the marble arch informs us that the magis- 
 tracy which the Romans recognised and allowed to subsist in 
 the ' free city ' of Thessalonica were called ' Politarchs,' and 
 were seven in number ; and it is worth noticing that three 
 of the names on the inscription are identical with three 
 of St. Paul's friends in this part of the world — viz. G-aius, 
 a man of Macedonia, Acts xix. 29 ; Sosi pater, or Sopater, 
 of Berea ; and Secundus of Thessalonica, Acts xx. 4. This 
 inscription is given in full by Boeckh, Syllabe, pars x. 
 p. 53, No. 1967 ; and Mr. Charles Curtis, writing from 
 Monastir, August 8, 1867, says he has met with an inscrip- 
 tion at that town which stands near the site of the old 
 capital of Macedonia, which was brought from a village 
 about twelve miles north, now. called Tchepikoo, where 
 those very ' Politarchs ' exercised their functions according 
 to the inscribed tablet. This is a striking testimony to 
 the accuracy of St. Luke, the writer of the Acts of the 
 Apostles. 
 
 In Acts xvii. 22, 23, St. Paul is represented when at 
 Athens as speaking of having found an altar with this in- 
 scription. To THE Unknown Gtod. 
 
 Various are the opinions as to the origin of this in- 
 scription. Diogenes Laertius, who lived about a century 
 after St. Paul, in his history of Epimenides, says, that 
 having been invited to Athens for the purpose, he delivered 
 the city from a pestilence in the following manner : — 
 
 Taking several sheep, some black and others white, he led them to the 
 Areopagus, and thence let them go where they would, and commanded 
 those who followed that wherever any of them lay down, they sh<.uld 
 sacrifice them to the god of the place, and so the plague was stayeil. 
 ilence it has come to pass, that to this present time altars %oiih&ut 
 names are found in the Athenian towns, in memory of the expiation 
 then made. — Diu(j. Laert. i. § 110. 
 
 And so Pausanias, in his description of Athens, having 
 mentioned an altar of Jupiter Olympus, adds, ' nigh unto 
 it is an altar of unhioivn gods.'' {Paus. v. 412.) 
 
 And the author of the dialogue Phllopatris, supposed 
 to have been Lucian, who lived in the second century, 
 makes Critias swear ' by the unknown god of Athens ;' and 
 towards the end of the dialogue says : ' Let us adore the 
 unknown god at Athens^ stretching forth our hands 
 
 X 2 
 
308 THE TKUTH OF THE BIBLE. 
 
 towards heaven, and offering liim our praise.' (Luc. in 
 Phil. t. ii. p. 780.) 
 
 From all this we again see with what correctness St. 
 Luke writes, when he makes St. Paul speak of an altar at 
 Athens with an inscription To the Unknown God. 
 
 In Acts xxvii. we have a very full account of St. Paul's 
 voyage to Eome, in which St. Luke says : ' when we had 
 sailed slowly many days, and scarce were come over against 
 Cnidus, we sailed under Crete, over against Salmone ; and 
 hardly passing it, came unto a place which is called The 
 fair havens ; nigh whereunto was the city of Lasea.^ 
 
 In Smith's interesting work on the Voyage and Ship- 
 wreck of St. Paul (Appendix No. III.), 2nd edition, we have 
 the result *of an investigation made by the Eev. G-eorge 
 Brown, who accompanied Mr. Tenant's yacht, aS'^. Ursula, 
 on a cruise in the Mediterranean in the winter of 1855-6, 
 as to the correctness of St. Luke's statements respecting 
 St. Paul's voyage on his way to Eome ; and the result 
 was most satisfactory. The party succeeded in ascertain- 
 ing the exact position of Lasea, which bears the same 
 name at this present day, and found 'The fair havens,^ 
 which lies five miles west of Cape Leonda, to be ' the only 
 secure harbour in all winds, on the south coast of Crete,' 
 as they were informed by the health-officer who boarded 
 their vessel. They inspected a large slab which had been 
 found amid the ruins of Lasea on which was engraved 
 a Latin inscription in eight lines, which in English would 
 read thus : — 
 
 Epictetus, the freedman and notary (i.e. the ship-agent of the fleet) 
 to Jupiter, highest and chief among the gods, to Serapis and all the 
 other gods, and to the Emperor Csesar Nerva Trajanus Augustus 
 Germanicus Dacicus ; the superintendent of the work being Dionysius, 
 son of Sostratus of Alexandria, tnaster and owner (Kv[3tprijTi]':) of the 
 ship whose sign was Isophania^ of the fleet of Theon. 
 
 The mention of the Emperor Trajan's name, who began 
 to reign a.d. 98, shows that the date of this inscription was 
 not long after the time of St. Paul ; and viewing it 
 critically, we find several points of union with the text of 
 the Acts of the Apostles. It appears that ships from 
 Alexandria were accustomed to make a long stay at 
 Phoenice, an haven of Crete, as St. Luke says in ver. 12 : 'if 
 by any means they might attain to Phoenice, and there 
 
AKCH^OLOGY IN CONFIRMATION OF SCRIPTURE. 309 
 
 to winter, which is an haven of Crete ; ' otherwise Epic- 
 tetus, the owner of one, could hardly have remained long 
 enough to superintend the inscription of the votive tablet 
 given above. We observe also the accuracy of St. Luke's 
 language ; for we have in the inscription Kv^£pvr)Tr}s as the 
 designation of the ' master and the owner of the ship,' as 
 in Acts xxvii. 11 ; and TrapaarjfKo as indicating the ship's 
 name or sign, as in chap, xxviii. 11, where it is written : 
 ' after three months we departed in a ship of Alexandria, 
 which had wintered in the isle (of Crete), whose sign was 
 Castor and Pollux.' 
 
 St. Paul, in his second Epistle to Timothy, mentions by 
 name certain persons who sent their salutations to him, 
 specifying Eubulus, and Piulens, and Linus, and Claudia. 
 
 It has been supposed by some that the Pudens and 
 Claudia mentioned by the Apostle were the same as a 
 young couple described by the Roman poet Martial in 
 his Epigrams as follows : — 
 
 Rufus, she your name who bears, 
 
 Claudia, the foreign beauty, 
 Now the veil of marriage wears. 
 
 Vows my Pudens love and duty. 
 
 l^j). xiii. lib. iv. 
 Since Claudia Rufina's eyes 
 
 Report the blue of Britain's skies, 
 Why shows her bosom's classic grace 
 
 A peasant form of Latin race ? 
 
 Up. liv, lib. xi. 
 
 Although the Claudia mentioned by the poet was evi- 
 dently a lady from Britain, who became the wife of 
 Pudens, there is a chronological difficulty in the way of 
 believing them to be the same persons of which the 
 Apostle speaks. There are grounds for dating St. Paul's 
 second Epistle to Timothy a.d, 58 ; and Martial, according 
 to Clinton's Fasti Romani, did not arrive at Rome until 
 A.D. 66, ' at the age of twenty-three ;' and it is probable 
 that the Epigrams in which these two names occur were 
 written many years later. Hence we are compelled to 
 conclude that the Pudens and Claudia of St. Paul's 
 Epistle to Timothy are not the same as those men- 
 tioned in the Epigrams of Martial. There is, however, 
 better evidence at hand on the same subject, which we 
 may now consider. 
 
310 THE TRUTH OF THE BIBLE. 
 
 In the year 1723 there was dug up at Chichester, in the 
 county of Sussex, a stone containing a Latin inscription, 
 partly defaced, which reads as follows, the brackets indi- 
 cating the restored portions of the broken stone : — 
 
 [NJeptimo et Minervse Templum [Pr]o Salute Domus Divinse Auc- 
 toritate Tib. Claud. [Co]giduni Regis Legati Augusti in Brit. 
 [Collejgium Fabrorum et qui in eo [a sacris sunt] desuodedicaverunt 
 donante aream [Pudjente Pudentini Filio. (See Horsley's Britannia 
 Romana.) 
 
 This inscription shows that Tiberius Claudius Cogi- 
 dunus once lived as 'king and legate of the Eoman 
 Emperor in Britain,' and whose daughter appears to have 
 been married to a person named Pudens. It may be 
 proved by a reference to Tacitus ( VitaAgHcolce,^ xiv.),that 
 about the year a.d. 50 a British king named Cogidunus 
 was appointed legate of the Emperor Claudius. According 
 to the inscription, he must have adopted the nomien and 
 prceTwmen of his patron Tiberius Claudius ; and his 
 daughter, according to Roman usage and custom,* would 
 necessarily have taken the name of Claudia. Moreover, 
 it would have been in accordance with the usual custom 
 that Cogidunus' daughter should have been sent to Rome 
 as a pledge of her father's fidelity ; and placed under the 
 protection of Pomponia, the wife of Aukis Plautius, at 
 that time general of the Roman armies in Britain. 
 Further, we learn from Tacitus {Annal. xiii. 32) that 
 Pomponia was accused of having ' adopted a new and 
 foreign superstition,'' on the return of her husband to 
 Rome, A.D. 57. There can be little doubt but that this 
 ^ new and foreign superstition ' referred to the Christian 
 religion, as we have already seen, from an inscription 
 found in Spain of the age of Nero, it was then so called, 
 and whieh, as we know from St. Paul's Epistle to the 
 Philippians i. 13, and iv. 22, had made its way into 
 ' Caesar's household.' 
 
 It is not improbable to suppose that Pomponia should 
 have been instrumental in bringing her protegee Claudia, 
 the daughter of Cogidunus, to adopt the same faith, and 
 who therefore, from their high position, formed a portion 
 of, or were connected with, ' the saints of Caesar's house- 
 
 * Smith's Dictionary of Antiquities, p. 640. 
 
ARCHEOLOGY IN CONFIRMATION OF SCRIPTURE. 311 
 
 hold,' who sent their salutations to the Church at Philippi 
 by St. Paul, when writing that Epistle during his ' two 
 years' ' imprisonment at Eome, a.d. 56-58.' Finally, as we 
 find in the stone inscription the name of Pudens, the son 
 of Pudentius, associated with Cogidunus, the father of 
 Claudia, in a way which corresponds with the hypothesis 
 that he was son-in-law to this tributary British king, it is 
 not impossible but that these two persons, Pudens and 
 Claudia, are the very same which St. Paul mentions as 
 sending greetings to Timothy when writing to him from. 
 ' his own hired house ' at Eome. 
 
 Such is the evidence from Archceology in confirmation 
 of THE Truth of the Bible, and that more will eventually 
 be discovered as further researches are made in countries 
 once the scene of the great events recorded in Scripture 
 we can scarcely doubt, considering how many inscriptions 
 have been brought to light within the present age, as 
 well as the increasing numbers of travellers in those 
 lands, like Egypt, Babylon, and Canaan, so rich in anti- 
 quarian lore. The effect of these 'sermons in stones' 
 upon the minds of those who are open to conviction is 
 gradually increasing, and will be, we cannot doubt, over- 
 ruled for good. The testimony of those who have seen 
 with their own eyes the present condition of countries, 
 where the power and miracles of Jehovah were exercised 
 on behalf of His chosen people, is most satisfactory. To 
 go back to the most remote periods for events recorded 
 in Scripture, let us consider the evidence of one who has 
 recently visited the scene of Grod's judgments upon 
 Sodom and Gromorrha in the time of Abraham, or nearly 
 4,000 years from the present day. 
 
 It is for the learned, says Commander Lynch, to comment on the 
 facts we have laboriously collected. Upon ourselves the result is a 
 decided one. We entered upon this pea (the Dead Sea) with conflict- 
 ing opinions. One of the party was sceptical, and another, I think, 
 a professed unbeliever in the Mosaic account. After twenty-two days' 
 close investigation, if I am not mistaken, we were unanimous in the 
 conviction of the truth of the Scriptural account of the destruction of 
 
 ^ See my Introduction of Christianity into Britain, p. 95, in which 
 I have endeavoured to show that such is the true date of St. Paul's 
 *two years' ' imprisonment * in his own hired house ' at Rome. 
 
312 THE TEUTH OF THE EIBLE. 
 
 the cities of the plain. — Narrative of the United States' Expedition to 
 the River Jordan, chap. xvii. p. 253. 
 
 Nor is the evidence of another Eastern traveller from 
 the Far West less decisive on the subject : — 
 
 I would, says Mr. Stephens in his graphic account of the ancient 
 Petra, the capital of Edom, that the sceptic could stand as I did among 
 the rocks, and there open the sacred book and there read the words of 
 the inspired penman, written when this desolate place was one of the 
 greatest cities in the world. I see the scoffer arrested, the cheek pale, 
 his lip quivering, and his heart quaking for fear, as the ruined city 
 cries out to him in a voice loud and powerful as that of one risen from 
 the dead ; though he would not believe Moses and the prophets, he 
 believes the handwriting of God Himself in the desolation and eternal 
 ruin around him. — Quoted in Murray's Truth of Revelation, p. 87. 
 
 And so that distinguished explorer of the ancient king- 
 dom of Egypt : — 
 
 All that we find, says Sir Gardner AVilkinson, relating to the Jews, 
 and all that Egyptian monuments offer, whether in matters of religion 
 or history, tend fully and satisfactorily to confirm the Bible account ; 
 and if it is seldom that these monuments treat of the same historical 
 points as the Scriptures, yai whenever that is the case, we are delighted 
 to find them perfectly in accordance with the Sacred Volume. — Ihid. 
 p. 106. 
 
 Enough has been adduced concerning the several sub- 
 jects which have engaged our attention, — such as the 
 Mosaic Cosmogony — the Origin and Antiquity of Man — 
 the Science of Scripture — and the Archseology of Egypt 
 and other ancient kingdoms of the earth — to warrant our 
 belief and contention that the Bible contains the Truth, 
 the whole Truth, and nothing but the Truth — contrary to 
 the bold denial of the same by the leading organ of the 
 Eationalistic school in this country. For thus it de- 
 nounces that blessed Book of books, which contains the 
 revealed will of Grod to man, and which is so lovingly re- 
 garded by every sincere Christian in the present day : — 
 
 It must never be forgotten, says the Westminster Review, that the 
 most monstrous of Christian superstitions, the most grotesque of 
 Christian miracles, and the most inhuman of Christian dogmas find 
 their prototype in the books of the Old and New Testament — that 
 medley of documents, which, with much that is true, pathetic, and 
 sublime, contains not a little that is false, inhuman^ and immoral. — 
 Westminster Review for October, 18G5, p. 350. 
 
 As a pleasant contrast to this onslaught upon Scripture, 
 let us hear the wiser words of a writer in one of the 
 
CONFIE^IATION OF SCRIPTURE. 313 
 
 popular magazines in the present day, who thus frankly 
 places the subject in dispute before his readers : — 
 
 Is the Bible infallibly inspired ? Bacon and Newton thought so ; 
 and if so, the Almighty actually spoke during a succession of ages 
 through the mouths of the Jews. Is the Bible uninspired? Name, 
 then, another race whose chief literary monuments, brought together 
 into a single collection, could serve for moral guidance to the most 
 civilised nations of Christendom, and be accepted as beyond compari- 
 son the best collection of religious writings in existence by Lessing 
 and Goethe, by Sir William Hamilton and Mr. Carlyle, by earnest 
 men of all creeds and no creed. Try to make a Bible out of the 
 literature of Kome, and see how it will look beside the Old and New 
 Testament. — St. FauVs Magazine for November 1868. 
 
 However much, therefore, the Eationalists of to-day 
 may advance their claims to a hearing as the only in- 
 structors worth listening to in this restless age of progress 
 and Science,^ whenever they propose a theory, however 
 plausible, which is opposed to the plain Truths of the 
 Bible, we are bound by the strongest obligations to combat 
 their pretensions and to reject their creed. Chalmers' test 
 of instructive evidence is plainly applicable on such an 
 occasion as this — ' Where the truth-loving spirit is not, 
 the truth itself cannot come.' 
 
 The best and indeed the only remedy for the sin of un- 
 belief, which is making such fearful inroads upon the 
 weak and unstable in the present day, is to be found in 
 those holy Oracles, which are sufficient to make men wise 
 for time and eternity. We see, then, the value of the 
 Bishop of Exeter's declaration, to which reference has 
 been already made at the commencement of this work — 
 that ' Grod's creation is a new book to be read by the side 
 of His revelation, and to be interpreted as coming from 
 Him. And that in learning this new lesson Christendom 
 needed a firm spot on which she might stand, and has 
 found it in the Bible.'' 
 
 ^ One of the leading journals of America, The New York Herald^ 
 affords a lamentable specimen of this mode of reasoning regarding 
 Scripture and Science. In a series of sermons commenced in its 
 columns towards the close of 1869, it declares, amongst other thinga 
 equally wild, that ' Modern Science, in its appliances to the good of 
 mankind, is '' the handful of corn in the earth upon the top of the 
 mountains ; " and that the Electric Telegraph, in a network of wires 
 all over the globe, is the chain which will bind '^ that old Serpent the 
 Devil " for at least 1,000 years ! ' 
 
314 THE TRUTH OF THE BIBLE. 
 
 It would be well if those who are continually fancying 
 that they have detected some discrepancy between Scrip- 
 ture and Science, were satisfied with this definition of the 
 proper use of the Bible, in place of evoking their own 
 interpretation of the light of Nature to override the light 
 of Truth. 
 
 This ' light of nature,' or, as some now consider it, the 
 exercise of the conscience, when it is enlightened by the 
 Spirit of God, is, as Arminius called it, ' a Paradise 
 indeed,' — i.e. a conscience not only quick to discern 
 what is evil, but to shun it likewise, just as the eyelid 
 naturally closes itself against a grain of dust. For con- 
 science is indeed a most valuable monitor when it is 
 allowed fair play ; but, like a legitimate monarch, when 
 overborne by passion or unhinged by prejudice, it may be 
 too often dethroned. If, to adopt the language of the 
 Psalmist, we could 'take to ourselves the wings of the 
 morning, and dwell in the uttermost parts of the sea,' 
 conscience, like the Omnipresent Grod, would be ever with 
 us, for our happiness or our misery. If, to continue the 
 metaphor, we say, ' The darkness shall cover us, and the 
 night shall be light about us,' in regard to Him to whom 
 ' darkness and light are both alike,' conscience would 
 never leave us. We cannot escape its power, or fly its 
 presence. It is ever with us in this life, will be ever 
 with us at its close ; and in that solemn scene which 
 yet lies farther onward, when the thoughts of all hearts 
 shall be revealed, we shall still find it face to face with 
 us, to reprove us wherever it has been violated, and 
 to console us so far as grace may have enabled us to profit 
 by it. 
 
 The Scriptures, then, in all their purity, simplicity, and 
 perfection, such as they emanated from the Divine Will, 
 when ' holy men of old spake as they were moved by the 
 Holy Ghost,' without any emendation, addition, or sub- 
 traction on the part of boasting critics in the present day, 
 are the only offensive and defensive weapons of any use 
 to man in the war which all the baptised have to wage 
 against ' sin, the world, and the devil.' For they alone 
 can convince without controversy, can convert without 
 excitement, and build up the spiritual temple in the soul 
 of the penitent sinner without the noise of human instru- 
 
CONFIRMATION OF SCRIPTURE. 315 
 
 mentality; as Bishop Heber describes the material Temple 
 on Mount Zion in his poem on Palestine : — 
 
 Then tower'd the palace, then in awful state, 
 The Temple rear'd its everlasting gate : 
 No workman's steel, no ponderous axes rung! 
 I^ike some tall palm the noiseless fabric sprung, 
 Majestic silence ! 
 
 Powerful indeed is the very silence of the Bible ; 
 simple in all its grandeur, and grand in all its simplicity. 
 And herein is seen the wide gulf which separates those 
 who bow in humble submission to the supremacy of God's 
 Word in all things, and those whose unceasing effort 
 seems to expend itself in some presumed contradiction of 
 Scripture to the discoveries of modern times. Whereas 
 the one point with reference to the fact that wherever 
 Science has discovered anything alluded to in Scripture, 
 it accepts such as an incidental proof of the harmony 
 which must ever exist between the word and the works of 
 God, the other, imagining that it has detected a dis- 
 crepancy between the two, loudly asserts that they con- 
 tradict each other, contenting itself with a mere denial 
 without deigning to offer any proof of the same. 
 
 It is surely more becoming our Christian profession to 
 be satisfied with observing the skill, the power, and the 
 wisdom of God in the works of Creation ; and when we 
 have learnt all within our ken, to confess the magnitude 
 of our ignorance respecting the manifold wisdom of 
 Jehovah in the spirit of that great philosopher Sir Isaac 
 Newton, whose humility and genius were alike con- 
 spicuous in his memorable avowal : — ' I am but as a child 
 standing on the sea-shore of the Ocean of Truth, and 
 playing with a little pebble which the waters have washed 
 to my feet.' Or as Kepler so beautifully expresses the 
 same idea in his work on The Harmony of Worlds : — 
 
 I thank Thee, my Creator and Lord, that Thou hast given me this 
 joy in Thy creation, this delight in the work of Thy hands. I have 
 shown the excellency of Thy works unto men so far as my finite 
 mind was able to comprehend Thy infinity. If I have said aught 
 unworthy of Thee or aught in which I may have sought my own 
 glory, graciously forgive it. 
 
 There are lengths and breadths, and depths and heights, 
 both in the word and the works of God, which will require 
 
316 THE TRUTH OF THE BIBLE. 
 
 an eternity to fathom ; and it is a melancholy sign of the 
 progress of unbelief in the present day, when we find 
 some who claim to be ministers of Christ, and even one 
 whose office presupposes him ' worthy of double honour,' 
 passing over to the ranks of the enemy in place of ' con- 
 tending earnestly for the faith which was once for all 
 delivered to the saints.' 
 
 The work of Him who inspired the saints of old to write 
 the Truth, the whole Truth, and nothing but the Truth, 
 when conveying Grod's message of love to a lost and 
 ruined world, as seen in the awakening, sanctifying, and 
 guiding everyone who desires to share the inheritance of 
 the blessed above, and contrasted with anything like 
 that appeal to reason, or the verifying faculty, according 
 to the practice of many in the present day, may be truly 
 characterised as the grand Evangelical and Catholic 
 doctrine of all time. Until that great but elementary 
 truth is understood, there can be no perception of the 
 motive power which actuates the faithful of all ages and 
 in all places. The manner and way of the Spirit's influ- 
 ence upon the soul is truly mysterious, and which none 
 can unveil. As the dew, which appears in the stillness of 
 the night, is found in the morning hanging upon the 
 leaves and enriching the arid soil, and we naturally 
 wonder whence it came, and who hath begotten it, so is the 
 way of the Spirit's dealing with the soul of man. To the 
 heart of the awakened penitent sinner hath this testimony 
 been borne, and as Scripture teaches, ' the record is that 
 Grod hath given him eternal life, and this life is in His 
 Son.' 
 
 How contrary such doctrines are to the Eationalism or 
 Neo-Theology of the present day, let the following utter- 
 ances from that school of thought decide. Thus, when 
 the Essays and Revieivs first appeared, one of their lead- 
 ing periodicals declared that — 
 
 It sets aside the old theology entirely, and propounds the rational 
 vieivs of Paine and Voltaire, with just that mixture of cloudiness 
 which you might expect from persons who, while they see the folly 
 of the old superstitions, yet remember that they are clergymen, and 
 feel that they are but partially independent and free. We are on the 
 eve of a great religious revolution. But few of the high and mighty 
 ones speak so freely as we do, but they think freely. Many of our 
 great writers cling to the doctrine of God and of a future state; hd 
 
CONFIEMATION OF SCRIPTURE. 317 
 
 they have 7io more faith in the Divine authority of the Bible, or in the 
 supernatural origin of Christianity, than ourselves. — National Reformer, 
 November 24, 1860. 
 
 In a similar strain, one of the leaders of the Eation- 
 alistic school in Grermany says : — 
 
 No one believes any longer in any of the New Testament miracles — 
 to say nothing of those of the Old — from the supernatural conception 
 to the ascension. . . . Why not then boldly speak out at once ? Why 
 not confess to one another that we can no longer recognise in the 
 Bible anything more than a mixture of poetry and fact ? But it may be 
 asked, ought we in that case still to be called Christians ? I know not. 
 But of this I am certain that we shall then become once more true, 
 honest, unsophisticated, and therefore better men than before. More- 
 over, we shall remain Protestants— yea, then /or the first time real 
 Protestants. — Strauss, On the Select Dialogues of Ulrich von Hutterif 
 Yorrede, p. xlix. 
 
 Contrast this enmity to the Bible with the expression 
 of opinion on the same subject by one of Grermany's most 
 distinguished scholars : — 
 
 In my opinion, wrote the illustrious Niebuhr, he is not a Protestant 
 Christian who does not receive the historical facts of Christ's early 
 life, in their literal acceptation, with all their 7niracles, as equally 
 authentic with any event recorded in history, and whose belief in them 
 is not as firm and tranquil as his belief in the latter ; who does not 
 consider every doctrine and every precept of the New Testament as 
 undoubted divine revelation, in the sense of the Christians of the 
 first century, who knew nothing of ' Theopueustia.' — Niebuhr's Life 
 and Letters, ii. 123. 
 
 Even the noted infidel Rousseau has left a testimony 
 to the value of the Bible, which declared opponents, like 
 Strauss, or professing Christian ministers like Bishop 
 Colenso, might profitably consider : — 
 
 The majesty of Scripture strikes me with admiration, as the purity 
 of the Gospel has its influence upon my heart. Peruse the works of 
 our philosophers; with all their pomp of diction, how mean, how 
 contemptible are they compared with the Bible ! Is it possible that a 
 book at once so simple and so sublime should be merely the work of 
 man ? The Jewish authors were incapable of the diction and strangers 
 to the morality contained in the Gospel, the marks of whose truth 
 are so striking and inimitable, that the inventor would be a more 
 astonishing character than the hero. W^hat sublimity in His maxims ! 
 What wisdom in His sermons ! What truth in His replies ! Where 
 is the philosopher who could so live, or without weakness and osten- 
 tation could so die ? 
 
 Or take the testimony of one of an entirely opposite 
 school — the celebrated John Henry Xewman, respecting 
 
318 THE TKUTH OF THE BIBLE. 
 
 the value and importance of our English Bible, which has 
 been so happily defined in the Preface to the Authorised 
 Version as opening the window to let in the light — break- 
 ing the shell that we may eat the kernel — putting aside 
 the curtain that we may look into the most holy place — 
 removing the cover from the well that we may come by the 
 water of life, and taste, and drink, and live for evermore. 
 
 Who will not say, asks Dr. Newman, that the uncommon beauty 
 and marvellous English of the Protestant Bible is not one of the great 
 strongholds of heresy ^ in this country ? It lives in the ear like music 
 that can never be forgotten, like the sound of church bells which the 
 convert hardly knows how he can forego. Its felicities seem to be 
 almost ^/im/zs rather than mere words. It is part of the national mind, 
 and the anchor of national seriousness. The memory of the dead 
 passes into it. The potent traditions of childhood are stereotyped in 
 its verses. The power of all the griefs and trials of a man is hidden 
 beneath its words. It is the representative of his best moments, and 
 all that there has been about him of soft, and gentle, and pure, and 
 
 ?enitent, and good, speaks to him for ever out of his English Bible, 
 t is his sacred thing, which doubt has never dimmed and controversy 
 never soiled. In the length and breadth of the land there is not a 
 Protestant with one spark of reliofiousness about him whose spiritual 
 biography is not in his Saxon Bible. — See Dublin Reoieiv for June 
 1853. 
 
 Such is the affecting admission of a highly gifted man 
 after his fall to the value of that Blessed Book, which, to 
 use the language of the profound Locke, has ' Grod for its 
 author, salvation for its matter, and truth without mixture 
 of error for its end.' The Bible, then, contains every- 
 thing necessary for mm to know, and by man to be per- 
 formed. There is no portion of the Bible — no clause — 
 no word — but it is written for our instruction ; as every 
 sentence of it comes from Grod, and every individual is 
 
 ^ M.Jules Simon, speaking recently in the Corps Ler/islatif res^ectm^ 
 Protestant marriages, bears testimony to the value of that Book, which 
 Dr. Newman and others call ' the way of heresy,' just as the opponents 
 of St. Paul did in the days of the Apostles. * I have tried,' he says, 
 ' to account for the circumstance, that reading, once acquired, remains 
 longer in the mind of a Protestant than in that of a Catholic ; and 
 this is what I believe to be the reason. It is because tJie Protestants 
 have always a Bible. Go into a Protestant household, and you are 
 sure to find a Bible there. Go to a marriage in a Protestant temple ; 
 when the religious ceremony is over, the pastor takes from the table 
 a Bible, and presents it to the newly-married pair, in the name of the 
 community of the faithful.' 
 
CONFIRMATION OF SCRIPTURE. 319 
 
 interested in the meaning thereof. Like the heathen 
 fable of a golden chain suspending the world from the 
 throne of Jove, every sentence of the Bible is a link in 
 that more precious chain of gold, which binds all the 
 faithful to the heart of Grod. Leaving the Bible in order 
 to take up with the writings of fallible men, however 
 intellectual or even devoted they may be, is like Adam's 
 expulsion from Paradise to the ground full of thorns and 
 thistles, from which food can alone be extracted with 
 labour and toil, while that which is unwholesome and 
 imperfect must be separated from that which is nutritive 
 and good. These Scriptures are the true golden mines 
 in which alone the lasting treasures of eternity are to be 
 found, and therefore worthy of all the toil we can bestow 
 upon them. And though we may see but little of the 
 rich ore of virgin gold which bespankles every part 
 of the Bible, it is our bounden duty to be unceasingly 
 searching for it. Just as it is with the rubbish drawn 
 from the bowels of the earth by the laborious miner ; to 
 the unpractised eye there is apparently nothing but 
 stones and dirt, while in reality it contains particles of 
 the purest gold; even so is it with these unsearchable 
 riches which lie hid in every vein and verse of the oracles 
 of the living God. 
 
 The fatal mistake of the ' wise of this world ' — of those 
 who are content with natural in place of spiritual religion 
 — in their treatment of the Bible, may be summed up in 
 that expressive sentence of St. Paul : 'With the heart 
 man believeth unto righteousness, and with the mouth 
 confession is made unto salvation.' He who denies the 
 corruption of the human heart as the result of Adam's 
 fall, places naturally the head and intellect foremost in 
 his standard of religious truth. But in order to make 
 the wisdom of the Bible our wisdom, and its spirit our 
 spirit, and its language our best loved and best understood 
 language, there must be a higher influence upon the soul 
 than what lies in human skill or human explanation. 
 Until this is brought to pass, the doctrines of the Atone- 
 ment and of the Eesurrection, the doctrine of our fellow- 
 ship with the P'ather and His Son Christ Jesus, and the 
 doctrine of our growth in grace, will, as to his own personal 
 
320 THE TEUTH OF THE BIBLE. 
 
 experience of its meaning, remain so many hidden mys- 
 teries or so many vain and empty sounds. 
 
 All who are divinely taught of Him, whose special 
 attribute it is to take of the things of Christ and show 
 them unto us, will enter into these views. For in what 
 does that blessed communion and fellowship with Grod 
 consist, which is the necessary result of the Scriptures 
 being received in the heart, but in Grod's favour and en- 
 joyment of His people and their joyful obedience to His 
 will, according to the principles of the ministry of recon- 
 ciliation ? He who is destitute of this knows nothing of 
 tlie real Truths of the Bible, whether spiritual or critical, 
 or of its great and glorious design. Such an one may 
 discuss its evidences, may speculate upon its doctrines, 
 may master its intellectual beauties, and may even observe 
 its outward laws and institutions ; but as long as he is 
 without its immortalising fruit-bearing principles he is 
 ignorant of its power ; he is not ' wise unto salvation ; ' 
 he can only be compared to a man amusing himself with 
 tlie leaves instead of feeding on the fruits of the Tree of 
 
 lilFE. 
 
INDEX. 
 
 Aerial navigation foretold in Ame- 
 rica, 203 
 
 Agassiz, his denial of the Transmu- 
 tation theory, 21 
 
 Ages of stone, bronze, and iron, 120 
 
 Airy, Professor, on the resisting 
 medium, 70 
 
 Animals, their chemical composition, 
 160 
 
 Apollonius of Tyana, Dr. Eeville's 
 Life of, 189 
 
 Apophis, Pharaoh, the patron of 
 Joseph, 239 
 
 Aristotle on the rotation of the earth, 
 51 
 
 Athens, the unknown god of, 307 
 
 Augustine, St., on the mode of 
 studying Scripture, vii. 36 
 
 B 
 
 Babel, Tower of, mentioned in a 
 
 cuneiform inscription, 135 
 Bacon quoted, 5, 3-i ; compared with 
 
 Butler, 3.5 
 Balloons, when first used, 201 
 Bengel on Biblical criticism, 36 
 Bernard, St., on the study of Scrip- 
 ture, vii. 
 Bible, the truth of the, confirmed 
 by the Egyptian tradition of Para- 
 dise, 2Si; and of the Plood, 235; 
 by the monumental proof of 
 Jo,«eph in Kgypt, 239-244; of 
 ' Pithom and Eaamses ' having 
 been built by the Hebrews, 245 ; 
 of the name of ' Pharaoh's daugli- 
 ter,' 247 ; of the Isrswlitea mak- 
 ing bricks, 249; of the Pha- 
 
 raoh of the Exode, 253 ; of the 
 destruction of the 'first-born; 
 
 254 ; of the change of religion in 
 Egypt after the Exode, 254 ; of 
 Shishak's campaign against Juckih, 
 
 255 ; by the seal of ' So king of 
 Egypt,' 256; by the stele of 
 ' Tirhakah king of Ethiopia,' 257,- 
 by the history of 'Pharaoh 
 Nechoh' and 'Pharaoh Hophra,'" 
 confirmed by Herodotus, 257 ; by 
 an inscription on the Dyke of 
 Mareb, 264; by the Apamsean 
 medal, 265 ; by an inscription' 
 concerning the confusion of 
 tongues, 267 ; of Chedorlaomeri. 
 268 ; of the ' seven years' famine ' 
 in Arabia, 270; recorded also ia 
 the annals of the Chinese Empire^ 
 271 ; by the present state of 
 the cities of Bashan, 272 ; by the 
 stela recording the conquests 
 Joshua, 273; by the representatio 
 of an event in the life of Samson, 
 274 ; by a monument of Dagon, 
 275 ; by the Nimroud' Obelisk in 
 the British Museum, 276 ; by the 
 sarcophagus of Ashmunfiz-ar, 277 ; 
 by the Moabite stone, 279 ; by the- 
 inscriptions of Vxd and Tiglath- 
 pileser, 281 ; by the records of the 
 Karaite Jews, 284 ; by tlie monu- 
 ments of Sargon and Sennache- 
 rib, 285-288; by the eclipse at 
 Kijieveh,. 287 ; by the annals of 
 Esarhaddon's reign, 288; by the 
 image on the plain of Dura, 289 ; 
 by the cuneiform inscription rela- 
 ting to Nebuchadnezzar's madness, 
 292 ; by the historic fact of Daniel 
 
322 
 
 INDEX. 
 
 being * third ruler in the king- 
 dom,' 292 ; by the decree of 
 Artaxerxes to rebuild the wall of 
 Jerusalem, 299 ; by the true date 
 of the crucifixion, 301; by the 
 destruction of Jerusalem, 303 ; by 
 the inscription at Lasea, 308 ; 
 and at Chichester, 310 ; by the 
 shores of the Dead Sea, 311 ; by 
 the present state of Petra, 312 
 
 Bible, testimonies to the value of the, 
 317, 318 
 
 Blumenbach's ape, 23 
 
 Britain, two diflerent races in, at the 
 time of Csesar s invasion, 121 
 
 Browne, Sir T., on man the image of 
 God, 198 
 
 BufTbn on difference of colour in 
 human race, ] 29 
 
 Bunsen concerning Joseph's age, 
 29 ; against the ape origin of man, 
 191 ; his interpretation of the 
 ' seven years' famine,' 238 
 
 Burnet on the sacred theory of the 
 earth, 6 
 
 Butler, Bishop, on the interpretation 
 of Scripture, 3i 
 
 Carl Vogt, Professor, on the origin 
 of man, 21, 166 
 
 Chabas, M., his mistake respecting 
 the Hebrews, 2i6 
 
 Champollion le Jeune on the age of 
 the Egyptian monuments, 111 
 
 Cicero on the origin of man, 194 
 
 Clarke, Adam, respecting the animal 
 in Paradise, 172 
 
 Colenso, Bishop, quoted, 4, 26, 32, 
 42, 49, 81 
 
 Cosmogony of the Phoenicians, 90 ; 
 of the Chaldseans, 91 ; Egyptians, 
 92; Greeks, 93; Etrurians, 94; 
 Hindoos, 95 ; Burmese, 96 ; Chi- 
 nese, 96; Scandinavians, 97; South 
 American Indians, 97 
 
 Creation, how explained by the 
 Jewish Kabbis, 57 
 
 Cudworth on the intellectual system, 
 103 
 
 Cuneiform inscriptions, 259 
 
 Cyrus, his tomb at Mur-auh, 296 
 
 D 
 
 ' Darius the TMede.' 294 
 Darius Hystaspos, 297 
 
 Darwin, Dr., on the origin of man, 
 153 
 
 Darwin, Mr. C, on Pangenesis, 21 ; 
 on Orchids, 153; on the Oriffin of 
 Species, 159; on the transmuta- 
 tion of a bear into a whale, 161 
 
 Da Souza, anecdote concerning, 131 
 
 Davis, Dr. J. B., on the Neanderthal 
 skull, 173 
 
 Davis, Professor A. J., on the origin 
 of man, 163 
 
 Day, meaning of the word in Scrip- 
 ture, 82-85 
 
 Decapitation,anecdote respecting,! 50 
 
 Deluge, the, 88 
 
 Dervishes, the, of Angora, 150 
 
 Dionysius Longinus on light, 69 
 
 D'Orbigny, M., on the fauna and 
 flora, 67 
 
 Dr)'den on the nature of God, 197 
 
 Dupin, M., anecdote concerning, 63 
 
 Egyptian chronology, 231 
 Egyptology, the value of, 230 
 Exeter, the Bishop of, his testimony 
 to the Bible, 1 
 
 Eirmament, the, of Scripture ex- 
 plained, 79 
 
 Flint implements, age of the, 1 17-120 
 
 Forbes, Principal, on the age of 
 man, 120 
 
 Furgusson on the history of serpent 
 worship, 263 
 
 Geddes, Alex., on the Mosaic Cos- 
 mogony, 47 
 Genesis i. 1, its proper meaning, 58 
 Geology, the science of, its origin, 59 
 God, His nature defined by Hindoos, 
 
 40 ; and by rationalists, 41 
 Goethe's definition of man, 177 
 Goodwin, Mr., on the Mosaic Cos- 
 mogony, 48 ; qv.oted, 50, 52, 60, 
 61, 65, 69, 77, 78, 80, 89 
 Grove, W. R., on the correlation of 
 physical forces, 178 
 
 H 
 
 Hall am on the likeness between 
 
 men and apes, 193 
 Hare, the, of Scripture, 204 
 
INDEX. 
 
 323 
 
 Hebrews, vestiges of the, in East 
 
 Anglia, 29o 
 Himyaritic inscriptions, the, 260 
 Hopkins, Professor, on geological 
 
 changes, 75 
 Hunt, Dr., concerning the Negro and 
 
 orang-outang, 172 
 Hunter, John, on the vital powers of 
 
 the egg, 148 
 Huxley, Professor, his address to the 
 
 clergy at Siou College, 62, 242 ; 
 
 quoted, 21, 23, 110, 114, 149, 155, 
 
 156, 157, 162, 165, 173 
 
 Infidel and atheist, distinction be- 
 tween the terms, vi. 
 
 Jehovah and Elohim controversy, 
 
 55 
 Jellett, Professor, on the connection 
 
 between science and revelation, 3 
 Jowett, Professor, on controversy, 
 
 vii.; on the results of Biblical 
 
 criticism, 6o 
 'Just One,' the, how expected by 
 
 Plato, Cicero, and other heathen 
 
 authors, 304-306 
 
 Kepler on the work of creation, 315 
 
 Language of beasts, the, according 
 to Boudin and Bougeaut, 141 
 
 Language, origin of, according to 
 Scripture, 134; to Mr. Crawfurd, 
 135; to Professor Lesley, 137; 
 to the Eev. Dunbar Heath, 137- 
 139 
 
 La Place on the solar system, 71 
 
 Light, its velocity, 64 ; described in 
 Scripture, 69 ; defined by science, 
 70 ; independent of the sun, 72- 
 74 
 
 Lubbock, Sir John, on the agreement 
 between science and religion, 
 viii. ; on 'Prehistoric Times,' 123 
 
 Lyell, Sir Charles, quoted, 26, 58, 
 59, 61, 67, 68, 99, J 14, 118, 121, 
 124, 152, 159, 160, 185 
 
 M 
 
 Man, his nature different from ani- 
 mals, 107 
 
 Man, his antiquity according to 
 Scripture, 111 ; according to 
 various modern speculators, 113 ; 
 to Mohammedan authors, 116 ; to 
 the ancient Egyptians, 117; to 
 Cuvier, 126 
 
 Man, his origin according to Scrip- 
 ture, 143; according to Gerard, 
 145 ; to Maillet, 146 ; to Sweden- 
 borg, 147 ; to Lord Monboddo, 
 148, 167 ; to Lamarck, 161 ; to 
 Dr. Darwin, 153 ; to the Anti- 
 Jacobin, 154; to Oken, 154; to 
 the 'Vestiges of Creation,' 155; 
 to Mr. C. Darwin, 159; to Pro- 
 fessor Davis, 163; to Dr. Bergmann, 
 163 ; to Professor Carl Vogt, 166; 
 according to various ancient au- 
 thors, 181-190 
 
 McCaul, Dr., on the ' Firmament ' 
 of Scripture, 80 
 
 Miller, Hugh, on ' the six days' 
 creation,' 68 ; on extravagant 
 speculations, 161 
 
 Miracles denied by certain writers, 
 32 
 
 Missing Link theory, 167 
 
 Mitchell, the Rev. W., on the power 
 of the Creator, 180 
 
 Moore, Dr., on man's place in 
 creation, 107; on Hallam's mis- 
 take respecting man, 193 
 
 Moore, Henry, respecting the folly 
 of his age, 170 
 
 Mosaic Cosmogony, the, 53, iS:e. ; 
 difference between Baden Powell 
 and Goodwin concerning, 48 
 
 Murchison, Sir Roderick, on the 
 wisdom of the Creator, 87 
 
 Mythic hypothesis, the, relative to 
 the Mosaic Cosmogony, 47 
 
 N 
 
 Natural Selection, theory of, 161 
 Neanderthal skull, ideal speech of 
 
 the, 173-178 
 Newman, Dr. J. H., on truth, 45 ; on 
 
 the value of the English Bible, 
 
 318 
 Newton, Sir Isaac, his discovery of 
 
 the law of gravitation, 7 ; his 
 
324 
 
 INDEX. 
 
 'Principia' explained hy the 
 Jesuits, 51 ; his conspicuous hu- 
 mility, 315 
 
 'New York Herald,' the, on the 
 electric telegraph, 313 
 
 Niagara, age of the Falls of. 86 
 
 Niebuhr on modern philosophy, 41 ; 
 on the New Testament, 317 
 
 Nile mud, the, a fallacious estimate 
 of the age of man, 115 
 
 Oken, Professor, his theory of God, 
 108 ; of man's origin, 154 
 
 Owen, Professor, on the Lamarckian 
 theory, 152 ; on the missing link 
 theory, 166 
 
 Papuan tradition concerning the 
 origin of man, 132 
 
 PatLison, Mr. S, K., on the harmony 
 between Scripture and Geology, 
 26; his ' Examination' of Sir C. 
 Ly ell's work on the 'Antiquity of 
 Man,' 121 
 
 ' Pauls, St., Magazine 'on the infalli- 
 bility of Seripture, 313 
 
 Phillips, Professor, concerning the 
 development theory, 166 
 
 Plateau, M., his experiments, 61 
 
 Plato's theory concerning the rota- 
 tion of the earth, 50 ; on the 
 origin of the human race, 186 
 
 Politarchs, the, mentioned by St. 
 Luke, 307 
 
 Powell, Eaden, Professor, on the 
 Mosaic Cosmogony, 48 ; on Dar- 
 win's law of natural selection, 
 161 
 
 Pratt, Archdeacon, on the harmony 
 between Science and Kevelatiou, 
 68 
 
 Protoplasm, Dr. Stirling's definition 
 of, 158 
 
 Pudens and Claiidia mentioned by 
 St. Paul, 310 
 
 Pyramid, the Great, etymology of 
 the word, 27 ; its age,' 27, 125 
 
 Q 
 
 Quatrefages, M., on God in natural 
 history, 195 
 
 Race, unity of, according to Scripture, 
 127 ; according to various modern 
 speculators, 127-130; to Profes- 
 sor Owen, 132; to Dr. Pritchard, 
 133 
 
 Ramsauer, M., his discoveries of the 
 relics of the bronze and iron ages, 
 122 
 
 Rask, Professor, on the longevity of 
 the patriarchs, 112 
 
 Rationalists, theories of the, 37, 41, 
 46, 317 
 
 Rpnan, M., his testimony to revela- 
 tion. 229 
 
 Science in Scripture. Definition of 
 dew, 207 ; burnt with hunger, 
 208; mm 'standing still,' 209- 
 211 ; sun rising, 211, 215; geo- 
 logy in Job, 212 ; respiration of 
 plants, 213 ; art of printing, 214 ; 
 law of gravitation, 21 5 ; astronomy 
 in Job, 216, 219; vein of silver 
 and dust of gold, 217 ; weight of 
 winds, 218; balancing of the 
 clouds, 219 ; property of snow, 
 221 ; the ant of Scripture, 222; 
 crust of the earth, 223 ; compass 
 of the deep, 223 ; quality of 
 vinegar, 224 ; the spider of 
 Scripture, 225 ; theory of storms, 
 226 ; law of evapoi-ation, 226 ; 
 human blood, 227; constitution of 
 light, 227 
 
 Science, variations of. The planet 
 Neptune, 8 ; the Nebular theory, 
 9 ; motion of the solar system, 9 ; 
 sun's mass, 9; acceleiation of 
 moon's mean motion, 1 ; origin 
 of the earth, 11 ; geological 
 breaks, 13; geological fossils, 14; 
 successive creations, 14; contem- 
 poraneity of man and extinct 
 animals, 15; atomic hypothesis, 
 15 ; spontaneous generation, 16 ; 
 germ theory of disease, 16; growth 
 of peat, 17 ; alluvial deposits, 17; 
 Falls of Niagara, 17; mountain 
 cones of Auvergne, 1 8 ; upheavals 
 and subsidences, 18 ; Noachian 
 Flood, 19; origin of life, 22; 
 monogenists and polygenists, 22 ; 
 
INDEX. 
 
 325 
 
 man's intellectual condition, 25 ; 
 unity of race, 25 ; antiquity of 
 man, 26 ; age of the Pyramids, 
 27 ; the shepherds in Egypt, 28 ; 
 zodiac at Deudera, 29; Egyptian 
 Chronology, 3U ; Mosaic Cosmo- 
 gony. 31; miracles, 32; Christian 
 morality, 33 ; creation as explained 
 by the ancients, 32 ; crust of the 
 earth, 62 
 Sedgwick, Professor, on man's origin, 
 
 195 
 Serpert worship, 263 
 Sennault on the passions, 198 
 Shaafhauser, M., on Huxley's errors, 
 
 24 
 Smith, Dr. Pye, his theory concern- 
 ing Moses, 53 
 Smitli, Sydney, his description of 
 great men, 35 ; his testimony to 
 mans superiority, 171 
 Smyth, Piazzi, Professor, on the age 
 
 of the Great Pyramid, 125 
 Stone implements, age of, 123 
 Sumner. Archbishop, on distinction 
 
 between man and beast, 193 
 Sun, the constitution of, 72 
 Sutech, the shepherd god, 240-242 
 Swiss lake-dwellings, age of the, 123 
 
 Tailed men. 167-169 
 Theogony, Damascius', 34 
 Transmutation theory, the, 21, 145 
 Trihes. the ten, deportation of, 283 
 Trinities of the ancients, 55 
 Trinity, the, explained by the Jews, 
 
 56 ' 
 Truth defined by various authors, 43 
 
 Victoria Institute, the, its object 
 
 and principles, 63 
 Volney, his denial of the existence 
 
 of Christ, 46 
 Voltaire, his misanthropy, 109 
 
 W 
 
 Waitz, Professor, on the oppositions 
 of science, 6 
 
 Wegschneider on the mythic nature 
 of religion, 47 
 
 Wesley, John, his reflection on 
 man's destiny, 110 
 
 'Westminster Eeview,' the, quoted, 
 31, 34,312 
 
 Whewell, Professor, on geology, 59 ; 
 on man's origin, 195 
 
 Wilkinson, Sir Gardner, on the flint- 
 knives in use amongst the ancient 
 Egyptians, 123 ; on the Egyptian 
 monuments as confirming the 
 truth of the Bible, 312 
 
 Worsae on the antiquity of the 
 stone and bronze ages, 122 
 
 Young, Professor, his reply to 
 Bishop Colenso, 81 
 
 Zaphnath-paaneah, meaning of the 
 
 word, 243 
 Zodiac, the signs of the, discovered 
 
 in Egypt, 29, 116 
 
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INDEX 
 
 Acton's Modem Cookery 28 
 
 Alcook's Residence in Japan 22 
 
 Allen's Four Discourses of Chrysostom .. 27 
 
 Allies on Formation of Cliristendom .... 20 
 
 Alpine Guide (The) 23 
 
 Althaus on Medical Electricity 14 
 
 Abnold's Manual of English Literature .. 7 
 
 ABJsroTT's Elements of Physics 11 
 
 Arundines Cami 26 
 
 Autumn Holidays of a Country Parson .... 9 
 
 Aybe's Treasury of Bible Knowledge 20 
 
 Bacon's Essaya, by Whately 6 
 
 . Life and Letters, by Sped DING .. 6 
 
 Works, edited by Spedding 6 
 
 Bain's Logic, Deductive and Inductive .... 10 
 
 Mental and Moral Science 10 
 
 on the Emotions and Will 10 
 
 on the Senses and Intellect 10 
 
 on the Study of Character 10 
 
 Ball's Alnine Guide 23 
 
 Baring's Staff College Essays 2 
 
 Bayldon's Rents and Tillages 18 
 
 Beaten Tracks 22 
 
 Becker's Charieles n?!fZ GaJlus 25 
 
 Benfey's Sanskrit Dictionary 8 
 
 Bernard on British Neutrality 1 
 
 Berwick's Forces of the Universe 12 
 
 Black's Treatise on Brewing 28 
 
 Blackley'S Word-Gossip 7 
 
 German-English Dictionary . . 8 
 
 Blaine's Rural Sports 26 
 
 Veterinary Art 27 
 
 Bourne on Screw Propeller 18 
 
 Bourne's Catechism of the Steam Engine . 18 
 
 . Handbook of Steam Engine — 18 
 
 Improvements in tlie Steam 
 
 Engine 
 
 . Treatise on the Steam Engine .. 18 
 
 Examples of Modern Engines .. 18 
 
 Bowdlkr's Ffimily Shakspeare 26 
 
 Bramley-Mooue's Six Sisters of the 
 
 Valleys 24 
 
 Brande's Dictionary of Science, Litera- 
 ture, and Art 13 
 
 Bray's (C.) Education of the Feelings 10 
 
 . Phil. isophy of Necessity 10 
 
 on Force 10 
 
 Browne's Exposition of the 39 Articles.... 19 
 
 Brunel's Life of Brunel 4 
 
 Buckle's History of Civilization 4 
 
 Bull's Hints to Mothers 28 
 
 Maternal Management of Children 28 
 
 BUXSEN'S (Baron) Ancient Egypt 4 
 
 God in History 3 
 
 Memoirs 5 
 
 BUNSBS (E. De) on Apocrypha 
 
 s' Keys of St. Peter . . , 
 
 BuEKE's Vicissitudes of Families 5 
 
 BUETON'S Christian Church 4 
 
 Cabinet Lawyer 28 
 
 Calvert's Wife's Manual 26 
 
 Carr's Sir R. Whittington 21 
 
 Cates's Biographical Dictionary 5 
 
 Cats' and Farlie's Moral Emblems 16 
 
 Changed Aspects of Unchanged Truths .... 9 
 
 Chksney's Euphrates Expedition 22 
 
 IndianPolity 3 
 
 Waterloo Campaign 2 
 
 and Reeve's Military Resources 
 
 of Prussia and France, &;c 2 
 
 Child's Physiological Essaj's 15 
 
 Chorale Book for England 16 
 
 Clough's Lives from Plutarch 2 
 
 Colenso (Bishop) on Pentateuch 20 
 
 Commonplace Philosopher 9 
 
 Conington's Translation of the yEneid. ... 26 
 
 CONTANSEAU'sFrench-EnglishDictionaries 8 
 
 Conybeare and HowsON's St. Paul .... 19 
 
 COTTON'S (Bishop) Life 
 
 Cooper's Surgical Dictionary 14 
 
 Copland's Dictionary of Practical Medicine 15 
 
 COULTHAET'S Decimal Interest Tables .... 28 
 
 Counsel and Comfort from a City Pulpit. ... 9 
 
 Cox's Aryan Mythology 3 
 
 Manual of Mythology 25 
 
 Tale of the Great Persian War 2 
 
 Tales of Ancient Greece 25 
 
 Cresy'S Encyclopedia of Civil Engineering 17 
 
 Critical Essays of a Country Parson 9 
 
 Crookes on Beet-Root Sugar 15 
 
 CuLLEY's Handbook of Telegraphy 17 
 
 Cusaok's History of Ireland 3 
 
 D'AUBIGNE'S History of the Reformation 
 
 in the time of Calvin 2 
 
 Davidson's Introduction to New Testament 19 
 
 Dead Shot (The), by Marksman 26 
 
 De la Rive's Treatise on Electricity 12 
 
 Denison's Vice-Re^l Life l 
 
 De Tocqueville's Democracy in America 2 
 
 Disraeli's Lothair 24 
 
 Novels and Tales 24 
 
 Dorell's Medical Reports 15 
 
 DOBSON on the Ox 27 
 
 Dove on Storms 1 
 
 Doyle's Fairyland 16 
 
 Dyer's City of Rome 8 
 
 20 Eastlaze's Hints on Household Taste .... 17 
 
NEW WORKS PUBLISHED Bsr LONGMANS A^d CO. 
 
 EASTLAKE's'HistoryofOilPamtmg 10 
 
 —Gothic Revival 1" 
 
 Life of Gibson •••• 16 
 
 Edmunds's Names of Places 9 
 
 Elements of Botany 13 
 
 Ellicott on the Revision of the English 
 
 New Testament 19 
 
 's Commentary on Ephesians 19 
 
 Commentary on Galatians .... 19 
 
 PastoralEBist. 19 
 
 Philippians,&c. 19 
 
 Tliessalonians 19 
 
 Lectures on the Life of Christ.. 19 
 
 Essays and Contributions of A. K. H. B ^8 
 
 Ewald'S History of Israel 20 
 
 FAIRBAIRX on Iron ShipbuiUling IS 
 
 'S Applications of Iron '« 
 
 Information for Engineers .. 17 
 
 _^ Mills and Mill work 17 
 
 Faraday's Life and Letters 4 
 
 Fabrar's Families of Speech 9 
 
 Chapters on Lansruaee 7 
 
 Fklktn on Hosiery and Lace Manufactures 18 
 
 Fkxnelt/s Book of the Roach 27 
 
 Fkoui.tcks's Christendom's Divisions sn 
 
 FiTZWYf5i! AM on Horses and Stables 27 
 
 FORBES'R Earls of Granard 5 
 
 Fowler's Collieries aad Colliers VA 
 
 Francis's Fishing Book ..••.-•• ^6 
 
 Freshfield's Travels in the Caucasus 22 
 
 FBOtrDB'S History of England 1 
 
 -Short Studies on Great Subjects 9 
 
 Oanot's Elementary Physics 11 
 
 Gilbert's Cadore, or Titian's Country 2'^ 
 
 Gilbert and CnuRCHiLL's Dolomites — 23 
 
 Otrdlestone's High Alps without Guides 24 
 
 GLEDSTONE'S Ijifeof WniTEFIELD 4 
 
 Goddabd's Wonderful Stories 24 
 
 Goldsmith's Poems, Illustrated 2ft 
 
 Gould's Silver Store 2fi 
 
 Graham's Book about Words 7 
 
 Grant's Home Politics 3 
 
 Ethics of Aristotle (. 
 
 Graver Thoughts of a Country Parson 9 
 
 Gray's An atonw 1ft 
 
 Greenhow on Bronchitis 1ft 
 
 Grove on Correlation of Physical Forces . . 12 
 
 Gttrney's Chapters of French History .... 2 
 
 Gwilt's Encyclopaedia of Architecture .... 17 
 
 Hampden's (Bishop') Memorials 4 
 
 Hare on Election of Representatives 7 
 
 HARTWie'S Harmonies of Nature 13 
 
 Polar World 13 
 
 Sea and its Living Wonders .. 13 
 
 Tropical World 33 
 
 Haughton's Manual of Geology 12 
 
 Herschbl's Outlines of Astronomy 11 
 
 Hewitt on Diseases of Women 14 
 
 Hodg-son's Theory of Practice lo 
 
 Time and Space 10 
 
 Holmes's System of Surgery 14 
 
 Surgical Diseases of Infancy .... 14 
 
 Hooker's British Flora 13 
 
 Horse's Introduction to the Scriptures — 19 
 
 Corripendium of ditto 19 
 
 How we Spent the Summer 22 
 
 HOWITT'8 Australian Discovery 22 
 
 Northern Heiglits of London .... 23 
 
 , Rural Life of England 23 
 
 Howitt's Visits to Remarkable Places. . . . 23 
 
 Hubner's Memoir of Sixtus V 2 
 
 Hughes's (W.) Manual of Geography .... 11 
 
 Hume's Essays 10 
 
 Treatise on Human Nature 10 
 
 IHNE'S Roman History 3 
 
 INGELOW'S Poems 25 
 
 -Story of Doom 26 
 
 Mopsa 26 
 
 Jameson's Saints and Martyrs 18 
 
 Legends of the Madonna 16 
 
 Monastic Orders lf> 
 
 Jameson and Eastlake's Saviour 16 
 
 Johnston's Geographical Dictionary IV 
 
 Jukes on Second Deatli 20 
 
 on Types of Genesis 21 
 
 Kalisch's Commentary on the Bible 7 
 
 Hebrew Grammar 8 
 
 Keith on Fi:l filmen t of Prophecy 19 
 
 Destiny of the W^orld 19 
 
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