Wonderful and mighty have been the changes on the earth's surface since the Lord began its preparation for the race of men.

[Sidenote: The geological history of the earth is in many chapters.]

In the beginning, it appears that water covered the whole earth. In that day, the living creatures of earth dwelt in the water, and it was the great age of fishes and other aquatic animals. Soon the first land lifted itself timidly above the surface of the ocean, and formed inviting places for land animals and plants. Upon the land came, first, according to the story of the rocks, a cla.s.s of animals known as amphibians, like frogs, that could live both in water and on land.

a.s.sociated with these creatures were vast forests of low orders of plants, that cleared the atmosphere of noxious gases, and made it fit for higher forms of life. Then followed an age in which the predominating animals were gigantic reptiles, a step higher than the amphibians, but a step lower than the cla.s.s of Mammals to which man belongs. During the age of these prehistoric monsters, the earth was yet more fully prepared for higher life. Following the age of reptiles, came the age of mammals, which still persists, though, since the coming of man upon the earth, the geological age has been known as the age of man.

This rapid sketch of the geological history of the earth does very poor justice to one of the most complete, wonderful and beautiful stories brought to the knowledge of man. The purpose of this chapter is not, however, to discuss the past ages of the earth.

It is, of course, readily understood that such mighty changes as those just described, and the succession of different kinds of organic life, could not have taken place in a few years. Vast periods of time must of necessity have been required for the initiation, rise, domination and final extinction of each cla.s.s of animals. A year is too small a unit of measurement in geological time; a thousand years or, better, a million years, would more nearly answer the requirements.

[Sidenote: The earth is probably millions of years old.]

It is possible in various ways to arrive at a conception of the age of the earth since organic life came upon it. For instance, the gorge of the Niagara Falls was begun in comparatively recent days, yet, judging by the rate at which the falls are now receding, it must have been at least 31,000 years since the making of the gorge was first begun, and it may have been nearly 400,000 years.[A] Lord Kelvin, on almost purely physical grounds, has estimated that the earth cannot be more than 100,000,000 years old, but that it may be near that age.[B] It need not be said, probably, that all such calculations are very uncertain, when the actual number of years are considered; but, all human knowledge, based upon the present appearance of the earth and the laws that control known phenomena, agree in indicating that the age of the earth is very great, running in all probability into millions of years. It must have been hundreds of thousands of years since the first life was placed upon earth.

[Footnote A: Dana's New Text Book of Geology, p. 375.]

[Footnote B: Lectures and Addresses, vol. 2, p. 10.]

[Sidenote: The war concerning the earth's age has helped theology and science.]

When these immense periods of time were first suggested by students of science, a great shout of opposition arose from the camp of the theologians. The Bible story of creation had been taken literally, that in six days did the Lord create the heavens and the earth; and it was held to be blasphemy to believe anything else. The new revelation, given by G.o.d in the message of the rocks, was received as a man-made theory, that must be crushed to earth. It must be confessed likewise that many of the men of science, exulting in the new light, ridiculed the story told by Moses, and claimed that it was an evidence that the writings of Moses were not inspired, but merely man-made fables.

The war between the Mosaic and the geological record of creation became very bitter and lasted long, and it led to a merciless dissection and scrutiny of the first chapter of Genesis, as well as of the evidence upon which rests the geological theory of the age of the earth. When at last the din of the battle grew faint, and the smoke cleared away, it was quickly perceived by the unbiased on-lookers, that the Bible and science had both gained by the conflict. Geology had firmly established its claim, that the earth was not made in six days of twenty-four hours each; and the first chapter of Genesis had been shown to be a marvelously truthful record of the great events of creation.

[Sidenote: The word day in Genesis refers to indefinite time periods.]

Moses, in the first chapter of Genesis, enumerates the order of the events of creation. First, light was brought to the earth and was divided from darkness, "and the evening and the morning were the first day." Then the firmament was established in the midst of the waters, "and the evening and the morning were the second day." After each group of creative events, the same expression occurs, "and the evening and the morning were the third [fourth, fifth, and sixth] days." Those who insisted upon the literal interpretation of the language of the Bible maintained that the word day, as used in Genesis 1, referred to a day of twenty-four hours, and that all the events of creation were consummated by an all-powerful G.o.d in one hundred and forty-four earthly hours. An examination of the original Hebrew for the use of the word translated "day" in Genesis, revealed that it refers more frequently to periods of time of indefinite duration.[A] When this became clear, and the records of the rocks became better known, some theologians suggested, that as we are told that a thousand years are as one day to G.o.d, the day of Genesis 1 refers to periods of a thousand years each. This did not strengthen the argument. The best opinion of today, and it is well-nigh universal, is that the Mosaic record refers to indefinite periods of time corresponding to the great divisions of historical geology.

[Footnote A: Compare The Mosaic Record of Creation, A. McCaul, D. D., p. 213.]

Even as late as the sixties and seventies of the last century this question was still so unsettled as to warrant the publication of books defending the Mosaic account of creation.[A]

[Footnote A: For instance Aids to Faith, containing McCaul's most able discussion. The Origin of the World, J. W. Dawson.]

[Sidenote: Joseph Smith's teachings concerning creation found in the Book of Abraham.]

In 1830, certain visions, given to the Jewish lawgiver Moses, were revealed to the Prophet Joseph Smith. These visions are now incorporated with other matter in the Pearl of Great Price, under the t.i.tle, The Book of Moses. In chapter two of this book is found an account of the creation, which is nearly identical with the account found in Genesis 1. The slight variations which occur tend only to make the meaning of the writer clearer. In this account, the expression "and the evening and the morning were the first [etc.]

day," occurs just as it does in the Mosaic account in the Bible. In 1835, certain ancient records found in the catacombs of Egypt fell into the hands of Joseph Smith, who found them to be some of the writings of Abraham, while he was in Egypt. The translation of these records is also found in the Pearl of Great Price, under the t.i.tle, The Book of Abraham. In the fourth and fifth chapters of the book is found an account of the creation according to the knowledge of Abraham. The two accounts are essentially the same, but the Abrahamic version is so much fuller and clearer that it illumines the obscurer parts of the Mosaic account. We shall concern ourselves here only with the variation in the use of the word "day."

[Sidenote: The Book of Abraham conveys the idea that the creative periods included much time.]

In Genesis 1:5 we read, "And G.o.d called the light Day, and the darkness he called Night. And the evening and the morning were the fist day." The corresponding period is discussed in the Book of Abraham 4:5 as follows: "And the G.o.ds called the light Day, and the darkness they called Night. And it came to pa.s.s that from the evening until the morning they called night; and from the morning until the evening they called day; _and this was the first, or the beginning, of that which they called night and day."_

It is to be noted that in Abraham's version names were given to the intervals between evening and morning, and morning and evening; but absolutely nothing is said about a _first_ day: the statement is simply made, that this was the beginning of the alternating periods of light and darkness which _they,_ the G.o.ds, had named night and day.

According to this version, the first creative period occupied an unknown period of time.

In Genesis 1:8 it further says: "And G.o.d called the firmament Heaven.

And the evening and the morning were the second day."

The corresponding pa.s.sage in the Book of Abraham 4:8, reads, "And the G.o.ds called the expanse Heaven. And it came to pa.s.s that it was from evening until morning that they called night; and it came to pa.s.s that it was from morning until evening that they called day, and this was _the second time that they called night and day."_

Here it must be noted that nothing is said about a second day. It is said that it was the second time that _they_ called day--which leaves the second creative period entirely indefinite so far as time limits are concerned.

In Genesis 1:13, it reads, "and the evening and the morning were the third day."

In Abraham 4:13, the corresponding pa.s.sage reads, "And it came to pa.s.s that they numbered the days; from the evening until the morning they called night; and it came to pa.s.s, from the morning until the evening they called day; and it was the third time."

Here it is explicitly stated that the G.o.ds numbered the days; evidently, they counted the days that had pa.s.sed during the third creative period, and it was the third time that the numbering had been done. Again, the third creative period is left indefinite, as to time limits.

Gen. 1:19, reads, "And the evening and the morning were the fourth day."

Correspondingly, in Abraham 4:19, is found, "And it came to pa.s.s that it was from evening until morning that it was night; and it came to pa.s.s that it was from morning until evening that it was day; and it was the fourth time."

This quotation from Abraham, standing alone, would be somewhat ambiguous, for it might indicate that it was the fourth time that the periods between evening and morning, and morning and evening were called night and day. In the light of previous pa.s.sages, however, the meaning of the pa.s.sage becomes clear. Certainly there is nothing in the verse to confine the fourth creative period within certain time limits.

The fifth day in Genesis closes as does the fourth; and the fifth time in Abraham closes as does the fourth. The remarks made concerning the fourth creative period apply to the fifth.

Concerning the sixth creative period, Gen. 1:31, says, "And G.o.d saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day."

Of the same period Abraham says, "And the G.o.ds said: We will do everything that we have said, and organize them; and behold, they shall be very obedient. And it came to pa.s.s that it was from morning until evening that they called night; and it came to pa.s.s that it was from evening until morning that they called day; and they numbered the sixth time."

As in the previous periods, the sixth ended by the G.o.ds numbering the days of the creative period; the sixth period, like those preceding, being indeterminate as to time.

Repeated reading and study of the Abrahamic account, as revealed through Joseph Smith, make it certain beyond doubt that the intent is to convey the idea that the creative periods included much time, and that, at the end of each period, the measure of night and day, was applied to the period, in order that its length might be determined.

Whether or not the different creative periods represented days to the mighty beings concerned in the creation, we do not know, and it matters little to the argument of this article.[A]

[Footnote A: The writer understands the creation, reported in Abraham, 4th chapter, to be spiritual in its nature; but he also believes that this spiritual account is a perfect picture of the actual material creation. If chapter 4 of Abraham represents the G.o.ds planning creation, the measuring of time becomes easily understood. It then means, "How long will it take to accomplish the work?" All this, however, has no bearing upon the present argument.]

Now, then, we must remember that Joseph Smith made this translation long before the theologians of the world had consented to admit that the Mosaic days meant long periods of time; and long before geology had established beyond question that immense time periods had been consumed in the preparation of the earth for man.

Joseph Smith, the humble, unlearned, despised boy, unfamiliar with books and the theories of men, stated with clear and simple certainty, if his works be read with the eye of candid truth, this fundamental truth of geological science and the Bible, long before the learned of the world had agreed upon the same truth.[A]

[Footnote A: It may be remarked that other geological doctrines were taught by the Prophet, that science has since confirmed. One of these was discussed by Dr. J.E. Talmage in the Improvement Era, Vol. 7, p.

481.]

Standing alone, this fact might be called a chance coincidence, a result of blind fate. But recalling that it is one of many similar and even more striking facts, what shall be said, Has ever impostor dared what Joseph Smith did? Has ever false prophet lived beyond his generation, if his prophecies were examined? Shall we of this foremost age accept convincing, logical truth, though it run counter to our preconceived notions? Glorious were the visions of Joseph the Prophet; unspeakable would be our joy, should they be given to us.

Chapter VIII.

ORGANIZED INTELLIGENCE.

[Sidenote: A complete philosophy must consider living beings.]

The student of the const.i.tution of the universe must take into account living beings. Plants, animals and men are essentially different from the ma.s.s of matter. The rock, apparently, is the same forever; but the plant has a beginning, and after a comparatively short existence dies.

Animals and men, likewise, begin their earthly existence; then, after a brief life, die, or disappear from the immediate knowledge of living things.