Our very verbal definition, admitting as it does "derivative" creation, implies this. We all speak of ourselves as "created." How so? We are not produced ready made. Nor do we wholly solve the matter by saying that we are "created" because we are born from parents who (if we go far enough back) originated in a first production from the hand of Nature. We are really "created" because the _design_--the _life-form of us_, which matter and force were to work together to produce--was the direct product of the Divine Mind.[1]

My question, therefore, of the Genesis interpreters is: Why will you insist on the text meaning only the second element in Creation--the production on earth, and not the Design or its issue in heaven?

The former we could find out some day for ourselves; we _have_ found out some of it (though only some) already; the latter we could never know unless we were told. Surely it is the "_dignus vindice nodus_" in this case. To tell us the earth's history within a brief s.p.a.ce would be impossible, and would have been for ages unintelligible if it could have been told; to tell us of G.o.d's creation is possible--for it has been done; and the record, unless misread, is intelligible for all time.

The narrative, if it is a revelation of Divine Creation in heaven, takes up ground that none can trespa.s.s on. None can say "it is not so," unless either he will show that the words will not bear the meaning, or that the context and other Scripture contradict it.

[Footnote 1: "_In Thy book_ were all my members written, while _as yet there were none_ of them" (Psa. cx.x.xix. 16).

"How did this all first come to be you?

_G.o.d thought about me_ and I grew."--_Macdonald_.]

So soon as the matter of earth and heaven (and all that is implied therewith) originated "in the beginning," the narrative introduces to our reverent contemplation the solemn conclave in heaven, when, in a serial order and on separate days, G.o.d declared, for the guidance of the ever potentially active forces, and for materials ever (as we know) seeking combination and resolution,[1] the _form_ which the earth surface is (it may be ever so gradually) to take and the _life-forms_ which are to be evolved.

That this creative work was piecemeal, and on separate days, we know from the narrative. _Why_ it was so arranged we do not know. Vast as was the work to be done, almost infinite as was the complexity of the laws required to be formulated, it _could_ have all been done at once, in a moment of time; for time does not exist to the Divine Mind. But seeing that the work was to be on earth, and for the benefit of creatures to whom the divisions of time were all-important, we can dimly, at least, discern a certain fitness and appropriateness in the gradual and divided work.

[Footnote 1: The reader will recognize that there is not the least exaggeration in this. It is plain matter of fact, as I have endeavoured to show in the earlier chapters of this book. Everywhere we see _force_ ready to be evoked by the proper method. Everywhere we see _molecular_ motion, and a perpetual combination and resolution of elements and compounds, whether chemical or mechanical.]

CHAPTER XIV.

_THE INTERPRETATION SUPPORTED BY OTHER SCRIPTURES._

In interpreting the narrative before us, we have an important aid which has hardly received the attention it deserves. I allude to the other pa.s.sages of Scripture which were written by men undoubtedly familiar with the Book of Genesis.

Now, in more than one of them, I find the idea that the Creation spoken of is the _Divine work in heaven_, and not the subsequent and long process of its realization on the surface of our globe, fully confirmed.

In the beautiful thirty-eighth chapter of the very ancient Book of Job, we find a distinct allusion to a time when G.o.d "laid the foundations" of the earth, prescribed "its measures," made a "decreed place" for the sea, and framed the "ordinances of heaven," and this in presence of the heavenly host a.s.sembled--

"When the morning stars sang together, And all the sons of G.o.d shouted for joy.[1]"

[Footnote 1: Job x.x.xviii. 7. The sons of G.o.d are clearly the angels (_cf_. Job i, 6).]

The same idea can be gathered from the text which I have placed on the t.i.tle-page of this book. "By faith we understand that the aeons (the whole system of nature in its various branches, physical, moral, and social) were ordained ([Greek: kataertisthai]) by the word of G.o.d." The _process_ of actual development is here pa.s.sed over, as not being the main thing; what attracts attention is the Divine Design, the "framing"

of the wonderful ideal or ordinance without which the "aeons" could not proceed to unfold themselves. I do not mean, of course, for a moment to imply that, after G.o.d had formulated the laws and designed the forms, He left the working out of the results to themselves. I should be sorry if, in bringing into prominence what has generally been overlooked, I seemed to throw the rest in the shade. G.o.d's providence and continued supervision are as important in themselves as the original design:--but this is not the central idea embodied in the pa.s.sage.

There is another Scriptural allusion which suggests the idea of a Heavenly Conclave, and great act of Creation in heaven. It may be considered somewhat remote, and even fanciful--but the fact is recorded _both_ in the Old Testament and the New, and _something_ must be meant by it. And, moreover, other and very meaningless interpretations have been from the earliest times given, so that I can hardly omit the subject if I would. I refer to the permanent presence in heaven, around the Divine Throne, of the singular forms of being called _Cherubim_, which seem to indicate some mysterious connection between the life-forms of earth and the inhabitants of heaven, and some permanent representation of typical created forms in heaven. In Ezekiel, chapter i., and again in chapter x., this vision is presented to us.

The prophet was to be prepared, by a very vivid exhibition of the power and glory of G.o.d as the Author and Ruler of the universe, to appreciate the depth of degradation to which the Jews had fallen in their rejection of such a G.o.d as their Lord and King and of the justice of the terrible overthrow which was the consequence of that rejection.

The vision then displayed (as I understand it) G.o.d surrounded by the typical forms of creation and the irresistible forces of nature. All forms of life, all energies of nature, were thus shown to be His creatures. There, around the throne, were four "cherubim" of remarkable appearance. They were accompanied by the appearances of fiery orbs like beryl stones, revolving in all directions with ceaseless energy. Any account of this vision that I can give is, however, pitiable beside the inexpressibly sublime picture drawn in Ezekiel, to which I must refer the reader for his own study. And imagine what the feelings of the prophet must have been when, fresh from the impression of this grandeur of Creation--this glory and irresistible power of G.o.d as the Centre and great Mover of all, he was taken to witness the pitiable sight of the Jews turning away from His worship, and to see their elders burning incense before walls covered with "every form of creeping things and abominable beasts--all the idols of the house of Israel![1]" How must the vision have prepared him to realize the depth of degradation with which he had to contend, and have fired him with energy to denounce it!

There is, then, I think, considerable probability in the contention that the vision represents G.o.d in Creation, surrounded by the types of creation and the forces of nature.

There is, no doubt, the ancient tradition that the four Cherubim meant the four Gospels; and this has now become deeply a.s.sociated with ecclesiastical symbolism. But I submit that this is only a fancy which can best be left to church embroidery and stained windows; it is unworthy of any serious notice. The beings are described, it will be observed, with great minuteness: all have the same characteristic powers of rapid motion, and all have _human hands_, a fact that so strikes the prophet that he repeats it three times.[2] These four Cherubim, then, seem to me clearly to indicate the archetypes of Creation, the great design-forms of created life, showing themselves the progressive scale from the Animal to the Man and the Angel. And these four great types exactly answer to the resulting groups of created life. We have the development of _Reptilia_ into _Birds_ as one final type; consequently one face of each cherub has the Bird type--the Eagle head[3]. Two other faces on each give us the _Animal_ type, one representing again the great order Carnivora (the Lion), the other the Herbivorous Ungulates (the Ox or Calf); while the fourth face indicates the last development, _Man_.

[Footnote 1: Ezek. viii. 10.]

[Footnote 2: See chapters i. 8, x. 8, and x. 21. Remark, in pa.s.sing, that the human hand has always been the subject of wonder as an evidence of Divine skill in Creation. Sir Charles Bell's Bridgewater treatise, on the human hand as ill.u.s.trating the proof of Divine wisdom and contrivance in Creation, is just as good an argument _for Design_ now as ever it was. I cannot here resist the temptation to notice one of those small points in which the accuracy of the Bible is so constantly brought to light. The popular notion of angels gives them wings as well as hands--a form quite impossible from the natural history point of view; _all_ animals of the vertebrate orders never have _more_ than two pairs of limbs. And in winged animals the fore-limbs become wings. The popular notion about angels is, however, artistic, not Biblical. Just the contrary in fact. Here _is_ a vision of a mysterious form with wings and hands, but how?--the figures are fourfold; and being winged, each division might have been winged like the eagle, so each cherub would have had _eight_ wings. But as one of the divisions had a human face and human hands, the prophet only saw _six_ wings to each, leaving one division where, nature's _Divine type_ being obeyed, there were _hands_, and consequently no wings.]

[Footnote 3: Reptiles are unrepresented, perhaps as not being a final type.]

I would say here, as regards the animal creation being represented by a double form, that it is most curious to notice that this double division of animals is found throughout Scripture, and seems to have its counterpart in the actual facts of creation on earth.

Accompanying these created beings in this remarkable vision were "wheels" which appeared to be spheres within spheres, revolving with ceaseless activity and never turning, but always going forward. The wheels were full of eyes. It appears to me probable that these symbolize--and if so the symbol is at once full of meaning and grandeur--the inevitable, ever wakeful energies and forces of nature, the marvellous agency of electricity, chemical affinity, heat, attraction, repulsion, and so forth. We are accustomed to speak of "blind force;" but here observe the wheels are _full of eyes_, ever vigilant to fulfil the purpose for which they are appointed. And this representation of _forces_ appears necessary to complete a symbolic representation of G.o.d in nature: since the world is made up of dead matter, of living forms, and of forces or energies which are in ceaseless motion and action, producing the changes which in fact const.i.tute the working of the whole system.

I cannot help thinking, therefore, that the imagery of this vision lend support to the belief that there was a great Creation enacted in heaven, which was followed by the actual carrying out of the processes on earth, _but which has retained its representative forms in the heaven itself_.

Had this vision stood alone, it might have been pa.s.sed over, on the ground that it deals with high and transcendental matters, and that it would be hardly safe to let a practical argument rest too much on it.

But the fact is that again in the New Testament a very similar vision is mentioned (in the fourth chapter of the Book of Revelation): here again the four living creatures represent the typical forms of life, the bird, the carnivorous and herbivorous animals, and man; and it will be observed that in this case there is hardly room to doubt that we have an exhibition of _Creation_, for there is express allusion to it in the address of the elders--"Thou hast _created all things_, and for Thy pleasure they are and were created."

CHAPTER XV.

_AND SUPPORTED BY THE CONTEXT._

But a step further is necessary: if the conclusion that I have come to, by accepting "day" in its ordinary and natural sense, and by giving a hitherto overlooked (and so far a new) meaning to "creation," is sound, it must not only be rendered probable by reference to other parts of Scripture written when Genesis was much nearer its original publication than it is now; it is still (before all things) necessary, that the interpretation adopted should be conformable to the context.

And I have heard it objected that there are verses which imply not only a Divine Act in heaven, with the Sons of G.o.d in conclave around the throne--sublime and wonderful picture!--but also distinctly indicate a corresponding action on earth, and so require us to include in our rendering of "creation" _both_ the ideas which (page 169 ante) I have admitted may, on occasion be required by the terms. For example: after the creative command in verses 7, 9, 11, 15, and 24, is declared, it is followed by the words of fulfilment--"and it was so;" and in verse 11, when G.o.d has said "Let the earth bring forth gra.s.s, &c.", in the next verse it is positively recorded that the earth _did_ bring forth gra.s.s, &c.

I of course admit all this, but it is in no way opposed to my suggestion.

The _commencement_ of the _result_ probably, if not necessarily, followed immediately on the issue of the finished command, viz., the promulgation of the forms to be obtained and the processes to be followed. The _whole_ result did not become accomplished then and there, in the time mentioned, or exactly in the order mentioned: we know that for a fact. Take, for example, the case of _vegetation_. Here the author, in terms at once precise and universally intelligible, speaks of "vegetation[1]" (gra.s.s of the A.V.), "herb yielding seed," and "trees yielding fruit," thereby exhaustively enumerating the members of the vegetable kingdom.

[Footnote 1: Nothing more is meant by the Hebrew "_deshe_." The true "gra.s.ses" (_graminea_),--cereals, bamboos, &c., are certainly not intended, for these are all conspicuously flowering plants, "herbs yielding seed," and therefore coming under the second plainly defined group. But the general term "sproutage" or "vegetation" is just adapted to signify the ma.s.s of cryptogamic plant-life, the mosses, lichens, algae, and then ferns, &c., which evidently formed the first stage of plant-life on the globe.]

Now, as a matter of fact, there was no one long (or short) period during which the whole of this command was realized, _before_ the next creative act occurred.

At first _algae_ and low forms of vegetable life appeared; and doubtless we have lost myriads upon myriads of such lower forms of plant-life in the early strata, because such forms were ill calculated for fossil-preservation, owing to the absence of woody fibre, silicious casing, or hard fruit or seed vessels. But when we first have a marked acc.u.mulation of specialized plant-life in the coal measures (Upper Carboniferous), it is still only of cryptogams--ferns and great club mosses. A beginning of true seed-bearing plants (Gymnosperm exogens) had been made with the _conifers_ of the Devonian strata; but true _gra.s.ses_, and the other orders of phanerogamic plants and arboreous vegetation, do not appear till the tertiary rocks were deposited, very long after the age of fish and great reptiles had culminated, and the inauguration of the bird age and the mammalian age had taken place.

Looking only to the abundant, prominent, and characteristic life-forms of the several strata, it could certainly be said that the period when the _water_ actually brought forth a vast ma.s.s of its life-forms--corals, sertularias, crustaceans, and fish of the lower orders--must have _preceded_ (not followed) the time when the earth produced vegetation of all kinds, and further that it must have come after the appearance of scorpions and some land insects.[1]

[Footnote 1: A single wing found little more than a year ago is the sole evidence of insects older than the Devonian; and scorpions (highly-organized crustaceans) have been found in the Upper Silurian in some abundance.]

Moreover, as the regular succession in periods of light and darkness on the earth, and the sequence of seasons was not organized (but only a generally diffused light, and, probably, an uniform and moist state of climate without seasons) till _after_ the commands for the formation of the whole of the large cla.s.ses of plants, both cryptogams and phanerogams, it is obvious that as many of these would require the fuller development of seasonal influences, the whole process could not have been worked out before the fourth day's creative work was begun.

This instance alone--and it would be easy to add others--shows that the narrative cannot be meant to indicate what actually happened on earth, i.e., to summarize the _entire realization_ of the Divine command.