In them hath he set a pavilion for the sun, Which is as a bridegroom coming out of his chamber, And rejoiceth as a strong man to run a race.

Its going forth is from the end of the heavens, And its circuit unto the end of them.

And there is nothing hid from the heat thereof."

--Psalm xix.

These are excellent ill.u.s.trations of the truth of the Scripture mode of treating natural objects, in connection with their Maker. It is but a barren and fruitless philosophy which sees the work and not its author--a narrow piety which loves G.o.d but despises his works. The Bible holds forth the golden mean between these extremes, in a strain of lofty poetry and acute perception of the great and beautiful, whether seen in the Creator or reflected from his works.

The work of this day opens up a wide field for astronomical ill.u.s.tration, more especially in relation to the wisdom and benevolence of the Creator as displayed in the heavens; but it would be foreign to our present purpose to enter into these.

It may be well, however, to think for a moment of the importance of the facts suggested by the writer of Genesis in mentioning the use of the heavenly bodies as signs of time. To what extent civilization or even the continued existence of man as an intelligent being would have been possible without the marks of subdivision of time given by the great astronomical clock of the universe, it is almost impossible for us to imagine. Without such marks of time, in any case, the whole fabric of human culture must have been different from what it is.

Farther, in connection with this, it is a grand thought of our early revelation that all these heavenly bodies, however magnificent, and however they might seem to the heathen to be objects of worship, are but marks on G.o.d's clock, parts of a mere machine which keeps time for us, and is therefore our servant, as the children of the great Artificer, and not our ruler. The idea has been termed an astrological one; but astrology as a means of divination has no place in the record. The heavenly bodies are under the law of the Creator, and their function relatively to us is to give light and to give time.

Astrological divination is an outgrowth of the Sabaean idolatry, and held in abomination by the monotheistic author of Genesis. His object may be summed up in the following general statements:

1. The heavenly hosts and their arrangements are the work of Jehovah, and are regulated wholly by his laws or ordinances; a striking ill.u.s.tration of the recognition by the Hebrew writer both of creative interference, and that stable, natural law which too often withdraws the mind of the philosopher from the ideas of creation and of providence.

2. The heavenly bodies have a relation to the earth--are parts of the same plan, and, whatever other uses they were made to serve, were made for the benefit of man.

3. The general physical arrangements of the solar system were perfected before the introduction of animals on our planet.

CHAPTER X.

THE LOWER ANIMALS.

"And G.o.d said, Let the waters swarm with swarming living creatures, and let birds fly on the surface of the expanse of heaven. And G.o.d created great reptiles, and every living moving thing, which the waters brought forth abundantly, after their kind, and every bird after its kind; and G.o.d saw that it was good.

"And G.o.d blessed them, saying, Be fruitful and multiply, and fill the waters of the seas, and let the flying creatures multiply in the earth. And the evening and the morning were the fifth day."--Genesis i., 20-23.

In these words, so full of busy, active, thronging life, we now enter on that part of the earth's history which has been most fully elucidated by geology, and we have thus an additional reason for carefully weighing the terms of the narrative, which here, as in other places, contain large and important truths couched in language of the simplest character.

1. In accordance with the views now entertained by the best lexicographers, the word translated in our version "creeping things"

has been rendered "prolific or swarming creatures." The Hebrew is _Sheretz_, a noun derived from the verb used in this verse to denote bringing forth abundantly. It is loosely translated in the Septuagint _Erpeta_, reptiles; and this view our English translators appear to have adopted, without, perhaps, any very clear notions of the creatures intended. The manner in which it is used in other pa.s.sages places its true meaning beyond doubt. I select as ill.u.s.trations of the most apposite character those verses in Leviticus in which clean and unclean animals are specified, and in which we have a right to expect the most precise zoological nomenclature that the Hebrew can afford. In Leviticus xi., 20-23, _insects_ are defined to be _flying sheretzim_, and in verse 29, etc., under the designation "_sheretzim of the land_," we have animals named in our version the weasel, mouse, tortoise, ferret, chameleon, lizard, snail, and mole. The first of these animals is believed to have been a burrowing creature, perhaps a mole; the second, from the meaning of its name, "ravager of fields,"

is thought to have been a mouse. Some doubt, however, attends both of these identifications, but it appears certain that the remaining six species are small reptiles, princ.i.p.ally lizards. We learn, therefore, that the smaller reptiles, and _perhaps_ also a few small mammals, are _sheretzim_. In verses 41 and 42 we are introduced to other tribes.

"And every _sheretz_ that swarmeth on the earth shall be an abomination unto you; it shall not be eaten; whatsoever goeth upon the belly (serpents, worms, snails, etc.), and whatsoever hath more feet (than four) (insects, arachnidans, myriapods)." In verses 9 and 10 of the same chapter we have an enumeration of the _sheretzim_ of the waters: "Whatsoever hath fins and scales in the waters, in the seas and in the rivers, them shall ye eat. And all that have not fins and scales in the seas and the rivers, of all that swarm in the waters (all the _sheretzim_ of the waters), they shall be an abomination unto you." Here the general term _sheretz_ includes all the fishes and the invertebrate animals of the waters. From the whole of the above pa.s.sages we learn that this is a general term for all the invertebrate animals and the two lower cla.s.ses of vertebrates, or, in other words, for the whole animal kingdom except the mammalia and birds. To all these creatures the name is particularly appropriate, all of them being oviparous or ovoviviparous, and consequently producing great numbers of young and multiplying very rapidly. The only other creatures which can be included under the term are the two doubtful species of small mammals already mentioned. Nothing can be more fair and obvious than this explanation of the term, based both on etymology and on the precise nomenclature of the ceremonial law. We conclude, therefore, that the prolific animals of the fifth day's creation belonged to the three Cuvierian sub-kingdoms of the Radiata, Articulata, and Mollusca, and to the cla.s.ses of Fish and Reptiles among the vertebrata.

2. One peculiar group of _sheretzim_ is especially distinguished by name--the _tanninim_, or "great whales" of our version. It would be amusing, had we time, to notice the variety of conjectures to which this word has given rise, and the perplexities of commentators in reference to it. In our version and the Septuagint it is usually rendered dragon; but in this place the seventy have thought proper to put _Ketos_ (whale), and our translators have followed them.

Subsequent translators and commentators have laid under contribution all sorts of marine monsters, including the sea-serpent, in their endeavors to attach a precise meaning to the word; while others have been content to admit that it may signify any kind or all kinds of large aquatic animals. The greater part of the difficulty appears to have arisen from confounding two distinct words, _tannin_ and _tan_, both names of animals; and the confusion has been increased by the circ.u.mstance that in two places the words have been interchanged, probably by errors of transcribers. _Tan_ occurs in twelve places, and from these we can gather that it inhabits ruined cities, deserts, and places to which ostriches resort, that it suckles its young, is of predaceous and shy habits, utters a wailing cry, and is not of large size, nor formidable to man. The most probable conjecture as to the animal intended is that of Gesenius, who supposes it to be the jackal.

The other word (_tannin_), which is that used in the text, is applied as an emblem of Egypt and its kings, and also of the conquering kings of Babylon. It is spoken of as furious when enraged, and formidable to man, and is said to be an inhabitant of rivers and of the sea, but more especially of the Nile. In short, it is the crocodile of the Nile. We can easily understand the perplexity of those writers who suppose these two words to be identical, and endeavor to combine all the characters above mentioned in one animal or tribe of animals. As a farther ill.u.s.tration of the marked difference in the meanings of the two words, we may compare the 34th and 37th verses of the fifty-first chapter of Jeremiah. In the first of these verses the King of Babylon is represented as a "dragon" (_tannin_), which had swallowed up Israel. In the second it is predicted that Babylon itself shall become heaps, a dwelling-place for "dragons" (_tanim_). There can be no doubt that the animals intended here are quite different. The devouring _tannin_ is a huge predaceous river reptile, a fit emblem of the Babylonian monarch; the _tan_ is the jackal that will soon howl in his ruined palaces. It is interesting to know that philologists trace a connection between _tannin_ and the Greek _teino_, Latin _tendo_, and similar words, signifying to stretch or extend, in the Sanscrit, Gothic, and other languages, leading to the inference that the Hebrew word primarily denotes a lengthened or extended creature, which corresponds well with its application to the crocodile. Taking all the above facts in connection, we are quite safe in concluding that the creatures referred to by the word under consideration are literally large reptilian animals; and, from the special mention made of them, we may infer that, in their day, they were the lords of creation.[94]

3. In verse 21 the remainder of the _sheretzim_, besides the larger reptiles, are included in the general expression, "Living creature that moveth." The term "living creature" is, literally, "creature having the breath of life;" the power of respiration being apparently in Hebrew the distinctive character of the animal. The word moveth (_ramash_), in its more general sense, expresses the power of voluntary motion, as exhibited in animals in general. In a few places, however, it has a more precise meaning, as in 1 Kings iv., 33, where the vertebrated animals are included in the four cla.s.ses of "beasts, fowl, _creeping things_ (or reptiles, _remes_), and fishes." In the present connection it probably has its most general sense; unless, indeed, the apparent repet.i.tion in this verse relates to the amphibious or semi-terrestrial creatures a.s.sociated with the great reptiles; and, in that case, the humbler reptilian animals alone may be meant.

4. We may again note that the introduction of animal life is marked by the use of the word "create," for the first time since the general creation of the heavens and the earth. We may also note that the animal, as well as the plant, was created "after its kind," or "species by species." The animals are grouped under three great cla.s.ses--the Remes, the Tanninim, and the Birds; but, lest any misconception should arise as to the relations of species to these groups, we are expressly informed that the species is here the true unit of the creative work. It is worth while, therefore, to note that this most ancient authority on this much controverted topic connects species on the one hand with the creative fiat, and on the other with the power of continuous reproduction.

5. In addition to the great ma.s.s of _sheretzim_, so accurately characterized by Milton as

"----Reptile with sp.a.w.n abundant,"

the creation of the fifth day included a higher tribe of oviparous animals--the birds, the fowl or winged creature of the text. Birds alone, we think, must be meant here, as we have already seen that insects are included under the general term _sheretzim_.

6. It is farther to be observed that _the waters_ give origin to the first animals--an interesting point when we consider the contrast here with the creation of plants and of the higher animals, both of which proceed from the earth.

7. It can not fail to be observed that we have in these verses two different arrangements of the animals created, neither corresponding exactly with what modern science teaches us to regard as the true grouping of the animal kingdom, according to its affinities. The order in the first enumeration should, from the a.n.a.logy of the chapter, indicate that of successive creation. The order of the second list may, perhaps, be that of the relative importance of the animals, as it appeared to the writer. Or there may have been a twofold division of the period--the earlier commencing with the creation of the humbler invertebrates, the later characterized by the great reptiles--which is the actual state of the case as disclosed by geology.

8. The Creator recognizes the introduction of sentient existence and volition by _blessing_ this new work of his hands, and inviting the swarms of the newly peopled world to enjoy that happiness for which they were fitted, and to increase and fill the earth, inaugurating thus a new power destined to still higher developments.

When we inquire what information geology affords respecting the period under consideration, the answer may be full and explicit. Geological discovery has carried us back to an epoch corresponding with the beginning of this day, and has disclosed a long and varied series of living beings, extending from this early period up to the introduction of the higher races of animals. To enter on the geological details of these changes, and on descriptions of the creatures which succeeded each other on the earth, would swell this volume into a treatise on palaeontology, and would be quite unnecessary, as so many excellent popular works on this subject already exist. I shall, therefore, confine myself to a few general statements, and to marking the points in which Scripture and geology coincide in their respective histories of this long period, which appears to include the whole of the Palaeozoic and Mesozoic epochs of geology, with their grand and varied succession of rock formations and living beings.

In the Primordial or oldest fossiliferous rocks next in succession to those great Eozoic formations in which protozoa alone have been discovered, we find the remains of crustaceans, mollusks, and radiates--such as shrimps, sh.e.l.l-fish, and starfishes--which appear to have inhabited the bottom of a shallow ocean. Among these were some genera belonging to the higher forms of invertebrate life, but apparently as yet no vertebrated animals. Fishes were then introduced, and have left their remains in the upper Silurian rocks, and very abundantly in the Devonian and Carboniferous, in the latter of which also the first reptiles occur, but are princ.i.p.ally members of that lower group to which the frogs and newts and their allies belong. The animal kingdom appears to have reached no higher than the reptiles in the Palaeozoic or primary period of geology, and its reptiles are comparatively small and few; though fishes had attained to a point of perfection which they have not since exceeded. There was also, especially in the Carboniferous age, an abundant and luxuriant vegetation. The Mesozoic period is, however, emphatically the age of reptiles. This cla.s.s then reached its climax, in the number, perfection, and magnitude of its species, which filled all those stations in the economy of nature now a.s.signed to the mammalia. Birds also belong to this era, though apparently much less numerous and important than at present. Only a few species of small mammals, of the lowest or marsupial type, appear as a presage of the mammalian creation of the succeeding tertiary era. In these two geological periods, then--the Palaeozoic and Mesozoic--we find, first, the lower _sheretzim_ represented by the invertebrata and the fishes, then the great reptiles and the birds; and it can not be denied that, if we admit that the Mosaic day under consideration corresponds with these geological periods, it would be impossible better to characterize their creations in so few words adapted to popular comprehension. I may add that all the species whose remains are found in the Palaeozoic and Mesozoic rocks are extinct, and known to us only as fossils; and their connection with the present system of nature consists only in their forming with it a more perfect series than our present fauna alone could afford, unless, indeed, we should find reason to believe that any modern animals are their modified descendants. They belong to the same system of types, but are parts of it which have served their purpose and have been laid aside. The coincidences above noted between geology and Scripture may be summed up as follows:

1. According to both records, the causes which at present regulate the distribution of light, heat, and moisture, and of land and water, were, during the whole of this period, much the same as at present.

The eyes of the trilobite of the old Silurian rocks are fitted for the same conditions with respect to light with those of existing animals of the same cla.s.s. The coniferous trees of the coal measures show annual rings of growth. Impressions of rain-marks have been found in the shales of the coal measures and Devonian system. Hills and valleys, swamps and lagoons, rivers, bays, seas, coral reefs and sh.e.l.l beds, have all left indubitable evidence of their existence in the geological record. On the other hand, the Bible affirms that all the earth's physical features were perfected on the fourth day, and immediately before the creation of animals. The land and the water have undergone during this long lapse of ages many minor changes.

Whole tribes of animals and plants have been swept away and replaced by others, but the general aspect of inorganic nature has remained the same.

2. Both records show the existence of vegetation during this period; though the geologic record, if taken alone, would, from its want of information respecting the third day, lead us to infer that plants are no older than animals, while the Bible does not speak of the nature of the vegetation that may have existed on the fifth day.

3. Both records inform us that reptiles and birds were the higher and leading forms of animals, and that all the lower forms of animals co-existed with them. In both we have especial notice of the gigantic Saurian reptiles of the latter part of the period; and if we have the remains of a few small species of mammals in the Mesozoic rocks, these, like a few similar creatures apparently included under the word _sheretz_ in Leviticus, are not sufficiently important to negative the general fact of the reign of reptiles.[95]

4. It accords with both records that the work of creation in this period was gradually progressive. Species after species was locally introduced, extended itself, and, after having served its purpose, gradually became extinct. And thus each successive rock formation presents new groups of species, each rising in numbers and perfection above the last, and marking a gradual a.s.similation of the general conditions of our planet to their present state, yet without any convulsions or general catastrophes affecting the whole earth at once.

5. In both records the time between the creation of the first animals and the introduction of the mammalia as a dominant cla.s.s forms a well-marked period. I would not too positively a.s.sert that the close of the fifth day accords precisely with that of the Mesozoic or secondary period. The well-marked line of separation, however, in many parts of the world, between this and the earlier tertiary rocks succeeding to it, points to this as extremely probable.

It thus appears that Scripture and geology so far concur respecting the events of this period as to establish, even without any other evidence, a probability that the fifth day corresponds with the geological ages with which I have endeavored to identify it. Geology, however, gives us no means of measuring precisely the length of this day; but it gives us the impression that it occupied an enormous length of time, compared with which the whole human period is quite insignificant; and rivalling those mythical "days of the Creator"

which we have noticed as forming a part of the Hindoo mythology.

Why was the earth thus occupied for countless ages by an animal population whose highest members were reptiles and birds? The fact can not be doubted, since geology and Scripture, the research of man and the Word of G.o.d, concur in affirming it. We know that the lowest of these creatures was, in its own place, no less worthy of the Creator than those which we regard as the highest in the scale of organization, and that the animals of the ancient, equally with those of the modern world, abounded in proofs of the wisdom, power, and goodness of their Maker. Comparative anatomy has shown that these extinct animals, though often varying much from their modern representatives, are in no respect rude or imperfect; that they have the same appearance of careful planning and elaborate execution, the same combination of ornament and utility, the same nice adaptation to the conditions of their existence, which we observe in modern creatures. In addition to this, the many new and wonderful contrivances and combinations which they present, and their relations to existing objects, have greatly enlarged our views of the variety and harmony of the whole system of nature. They are, therefore, in these respects, not without their use as manifestations of the Creator, in this our later age.

There is another reason, hinted at by Buckland, Miller, and other writers on this subject, which weighs much with my mind. All animals and plants are constructed on a few leading types or patterns, which are again divided into subordinate types, just as in architecture we have certain leading styles, and these again may admit of several orders, and these of farther modifications. Types are farther modified to suit a great variety of minor adaptations. Now we know that the earth is, at any one time, inadequate to display all the modifications of all the types. Hence our existing system of organic nature, though probably more complete than any that preceded it, is still only fragmentary. It is like what architecture would be, if all memorials of all buildings more than a century old were swept away. But, from the beginning to the end of the creative work, there has been, or will be, room for the whole plan. Hence fossils are little by little completing our system of nature; and, if all were known, would perhaps wholly do so. The great plan must be progressive, and all its parts must be perishable, except its last culminating-point and archetype, man. Tennyson expresses this truth in the following lines:

"The wish that of the living whole No life may fail beyond the grave; Derives it not from what we have The likest G.o.d within the soul?

Are G.o.d and Nature then at strife, That Nature lends such evil dreams?

So careful of the type she seems, So careless of the single life.

'So careful of the type?' but no.

From scarped cliff and quarried stone She cries, 'a thousand types are gone; I care for nothing, all shall go.

'Thou makest thine appeal to me: I bring to life, I bring to death: The spirit does but mean the breath: I know no more.' And he, shall he,

Man, her last work, who seem'd so fair, Such splendid purpose in his eyes, Who roll'd the psalm to wintry skies, Who built him fanes of fruitless prayer,

Who trusted G.o.d was love indeed, And love Creation's final law-- Tho' Nature, red in tooth and claw, With ravine, shriek'd against his creed--

Who loved, who suffer'd countless ills, Who battled for the True, the Just, Be blown about the desert dust, Or seal'd within the iron hills?

No more? A monster, then, a dream, A discord. Dragons of the prime, That tare each other in their slime, Were mellow music match'd with him.