[1] Argyll's "Primeval Man."
[2] Essays on Theism, 1875.
[3] John i., 9.
[4] Hebrews xi., 3.
[5] I avail myself of the condensed translation in Bancroft's "Native Races," vol. iii. The original French translation of Brasseur du Bourbourg is more full.
[6] The Feathered Serpent is perhaps the representative of the Dragon and Serpent in the Semitic version; but has not the same evil import, and his color gave sacredness to blue and green stones, as the turquois and emerald, both in North and South America, and perhaps also in Asia and Africa.
[7] I do not think it necessary to attach any value to the doubts of certain schools of criticism as to the Mosaic authorship of the Pentateuch. Whatever quibbles may be raised on isolated texts, no rational student can doubt that we have in these books a collection of authentic documents of the Exodus. They are absolutely inexplicable on any other supposition.
[8] "Cosmos," Otté's translation.
[9] Hamilton, "Royal Preacher."
[10] Harvey, "Nereis Boreali Americana."
[11] Osburn, "Monumental History of Egypt."
[12] On this subject I may refer naturalists to the intimate acquaintance with animals and their habits, indicated by manner of their use as sacred emblems, and as symbols in hieroglyphic writing. Another illustration is afforded by the Mosaic narrative of the miracles and plagues connected with the exodus. The Egyptian king, on this occasion, consulted the philosophers and augurs. These learned men evidently regarded the serpent-rod miracle as but a more skilful form of one of the tricks of serpent-charmers. They showed Pharaoh the possibility of reddening the Nile water by artificial means, or perhaps by the development of red algæ in it. They explained the inroad of frogs on natural principles, probably referring to the immense abundance ordinarily of the ova and tadpoles of these creatures compared with that of the adults. But when the dust of the land became gnats ("lice" in our version), this was a phenomenon beyond their experience. Either the species was unknown to them, or its production out of the dry ground was an anomaly, or they knew that no larvæ adequate to explain it had previously existed. In the case of this plague, therefore, comparatively insignificant and easily simulated, they honestly confessed—"This is the finger of God." No better evidence could be desired that the savans here opposed to Moses were men of high character and extensive observation. Many other facts of similar tendency might be cited both from Moses and the Egyptian monuments.
[13] That in Genesis, chap. ii.
[14] Kitto's Cyclopædia, art. "Creation."
[15] Much that is very silly has been written as to the extent of the supposed "optical view" taken by the Hebrew writers; many worthy literary men appearing to suppose that scientific views of nature must necessarily be different from those which we obtain by the evidence of our senses. The very contrary is the fact; and so long as any writers state correctly what they observe, without insisting on any fanciful hypotheses, science has no fault to find with them. What science most detests is the ignorant speculations of those who have not observed at all, or have observed imperfectly. It is a leading excellence of the Hebrew Scriptures that they state facts without giving any theories to account for them. It is, on the contrary, the circumstance that unscientific writers will not be content to be "optical," but must theorize, that spoils much of our modern literature, especially in its descriptions of nature.
[16] Prof. Hitchcock.
[17] McCosh, "Typical Forms and Special Ends."
[18] I adopt that view of the date of Job which makes it precede the Exodus, because the religious ideas of the book are patriarchal, and it contains no allusions to the Hebrew history or institutions. Were I to suggest an hypothesis as to its origin, it would be that it was written or found by Moses when in exile, and published among his countrymen in Egypt, to revive their monotheistic religion, and cheer them under the apparent desertion of their God and the evils of their bondage.
[19] Tyndall seems to hold this.
[20] Newton.
[21] John v., 17; Rom. viii., 22; Heb. i., 2; 2 Peter iii.
[22] Heb. i., 2.
[23] Eph. iii., 9.
[24] 1 Tim. i., 17.
[25] Eph. iv., 11.
[26] Job xxxviii. and xxxix.
[27] Romans i., 20.
[28] Essays on Theism.
[29] Herschel, Dissertation on the Study of Natural Philosophy; Maxwell, Lecture before the British Association.
[30] Carpenter, "Human Physiology."
[31] Asah.
[32] McDonald, "Creation and the Fall."
[33] Literally, "ages" or "time-worlds," as they have been called.
[34] Genesis i., 8, 26-28.
[35] Job xxxviii., 37.
[36] Gen. i., 14; Deut. xvii., 3.
[37] Gen. xxviii., 17; Job xv., 15; Psa. ii., 4.
[38] Not "created," as some read. The verb is kana, not bara.
[39] The usual Septuagint rendering is Abyssus.
[40] Smith, "Assyrian Genesis." Brasseur de Bourbourg's translation of the "Popol Vuh" of the ancient Central American Indians.
[41] It is impossible to avoid recognizing in the Greek Theogony, as it appears in Hesiod and the Orphic poems, an inextricable intermingling of a cosmogony akin to that of Moses with legendary stories of deceased ancestors; and this has, I must confess, always appeared to me to be a more rational way of accounting for it than its reference to mere nature-myths. Chaos, or space, for the chaos of Hesiod differs from that of Ovid, came first, then Gaea, the earth, and Tartarus, or the lower world. Chaos gave birth to Erebos (identical with the Hebrew Ereb or Erev, evening) and Nyx, or night. These again give birth to Aether, the equivalent of the Hebrew expanse or firmament, and to Hemera, the day, and then the heavenly bodies were perfected. So far the legend is apparently based on some primitive history of creation, not essentially different from that of the Bible. But the Greek Theogony here skips suddenly to the human period; and under the fables of the marriage of Gaea and Uranos, and the Titans, appears to present to us the antediluvian world, with its intermarriages of the sons of God and men, and its Nephelim or Giants, with their mechanic arts and their crimes. Beyond this, in Kronos and his three sons, and in the strange history of Zeus, the chief of these, we have a coarse and fanciful version of the story of the family of Noah, the insult offered by Ham to his father, and the subsequent quarrels and dispersion of mankind. The Zeus of Homer appears to be the elder of the three, or Japheth, the real father of the Greeks, according to the Bible; but in the time of Hesiod Zeus was the youngest, perhaps indicating that the worship of the Egyptian Zeus, Ammon or Ham, had already supplanted among the Greeks that of their own ancestor. But it is curious that even in the Bible, though Japhet is said to be the greater, he is placed last in the lists. After the introduction of Greek savans and literati to Egypt, about B.C. 660, they began to regard their own mythology from this point of view, though obliged to be reserved on the subject. The cosmology of Thales, the astronomy of Anaxagoras, and the history of Herodotus afford early evidence of this, and it abounds in later writers. I may refer the reader to Grote (History of Greece, vol. i.) for an able and agreeable summary of this subject; and may add that even the few coincidences above pointed out between Greek mythology and the Bible, independently of the multitudes of more doubtful character to be found in the older writers on this subject, appear very wonderful, when we consider that among the Greeks these vestiges of primitive religion, whether brought with them from the East or received from abroad, must have been handed down for a long time by oral tradition among the people; but obscure though they may be, the circumstance that some old writers have ridden the resemblances to death affords no excuse for the prevailing neglect of them in more modern times.
[42] Pages 21, 22, and 109, supra.
[43] The minor planets discovered in more recent times between Mars and Jupiter form an exception to this; but they are of little importance, and exceptional in other respects as well. To give their arrangement and the motions of the satellites of Uranus, would require the further assumption of some unknown disturbing cause.
[44] Nichol's "Planetary System."
[45] Proctor's Lectures, etc.
[46] This translation is as literal as is consistent with the bold abruptness of the original. The last idea is that of a cylindrical seal rolling over clay, and leaving behind a beautiful impression where all before was a blank.
[47] Professor Dana thus sums up the various meanings of the word day in Genesis: "First, in verse 5, the light in general is called day, the darkness night. Second, in the same verse, evening and morning make the first day, before the sun appears. Third, in verse 14, day stands for twelve hours, or the period of daylight, as dependent on the sun. Fourth, same verse, in the phrase "days and seasons," day stands for a period of twenty-four hours. Fifth, at the close of the account, in verse 4 of the second chapter, day means the whole period of creation. These uses are the same that we have in our own language." Warring, in his book "The Miracle of To-day," has suggested that the Mosaic days are epochal days, each considered as the close and culmination of a period. This is an ingenious suggestion, and very well coincides with the day-period theory as defended in the text.
[48] Psalm xc.
[49] It may be desirable to give here, in a slightly paraphrased version, but strictly in accordance with the views of the best expositors, the essential part of the passage in Hebrews, chap. iv.: "For God hath spoken in a certain place" (Gen. ii., 2) of the seventh day in this wise—'And God did rest on the seventh day from all his works;' and in this place again—'They shall not enter into my rest' (Psa. xcv., 11). Seeing, therefore, it still remaineth that some enter therein, and they to whom it (God's Sabbatism) was first proclaimed entered not in, because of disobedience (in the fall, and afterward in the sin of the Israelites in the desert), again he fixes a certain day, saying in David's writings, long after the time of Joshua—'To-day, if ye hear his voice, harden not your hearts.' For if Joshua had given them rest in Canaan, he would not afterward have spoken of another day. There is therefore yet reserved a keeping of a Sabbath for the people of God. For he that is entered into his rest (that is, Jesus Christ, who has finished his work and entered into his rest in heaven), he himself also rested from his own works, as God did from his own. Let us therefore earnestly strive to enter into that rest." It is evident that in this passage God's Sabbatism, the rest intended for man in Eden and for Israel in Canaan, Christ's rest in heaven after finishing his work, and the final heavenly rest of Christ's people, are all indefinite periods mutually related, and can not possibly be natural days.
[50] For the benefit of those who may value ancient authorities in such matters, and to show that such views may rationally be entertained independently of geology, I quote the following passage from Origen: "Cuinam quæso sensum habenti convenienter videbitur dictum, quod dies prima et secunda et tertia, in quibus et vespera nominatur, et mane, fuerint sine sole, et sine luna et sine stellis: prima autern dies sine coelo." So St. Augustine expressly states his belief that the creative days could not be of the ordinary kind: "Qui dies, cujusmodi sint, aut perdifficile nobis, aut etiam impossibile est cogitare, quanto magis discere." Bede also remarks, "Fortassis hic diei nomen, totius temporis nomen est, et omnia volumina seculorum hoc vocabulo includit." Many similar opinions of old commentators might be quoted. It is also not unworthy of note that the cardinal number is used here, "one day" for first day; and though the Hebrew grammarians have sought to found on this, and a few similar passages, a rule that the cardinal may be substituted for the ordinal, many learned Hebraists insist that this use of the cardinal number implies singularity and peculiarity as well as mere priority.
[51] It is to be observed, however, that on the so-called literal day hypothesis the first Sabbath was not man's seventh day, but rather his first, since he must have been created toward the close of the sixth day.
[52] "Footprints of the Creator."
[53] This idea occurs in Lord Bacon's "Confession of Faith," and De Luc also maintains that the Creator's Sabbath must have been of long continuance.
[54] See the quotation from Job, supra.
[55] This is not strictly correct, as many animals, especially of the lower tribes, extend back to the early tertiary periods, long before the creation of man; a fact which of itself is irreconcilable with the Mosaic narrative on the theory of literal or ordinary days.
[56] Since this was written, the bones of many Batrachian reptiles have been found in the Carboniferous, both in Europe and America. No reptilian remains have yet been found in the Devonian rocks.
[57] Biblical Repository, 1856. See also an excellent paper by Prof. C. H. Hitchcock, Bibliotheca Sacra, 1867.
[58] Rhode, quoted by McDonald, "Creation and the Fall," p. 62; Eusebius, Chron. Arm.
[59] Suidas, Lexicon—"Tyrrenia."
[60] Diodorus Siculus, bk. i. Prichard, Egyptian Mythology.
[61] "Asiatic Researches."
[62] This name is exactly identical in meaning with the Hebrew Jehovah Elohim.
[63] Müller, Sanscrit Literature.
[64] The theology of the Institutes is clearly primitive Semitic in its character; and therefore, if the Bible is true, must be older than the Aryan theogony of the Rig-Veda, as expounded by Müller, whatever the relative age of the documents.
[65] "Recent Advances in Physical Science."
[66] Croll's "Climate and Time" contains some interesting facts as to this.
[67] See the discussion of this in the author's "Story of the Earth," and in Sir William Thomson's British Association Address, 1876.
[68] Daniell's Meteorological Essays; Prout's Bridgewater Treatise; art. "Meteorology," Encyc. Brit.; "Maury's Physical Geography of the Sea."
[69] Kaemtz, "Course of Meteorology."
[70] Encyc. Brit., art. "Meteorology."
[71] It is not meant that the word rakiah occurs in these passages, but to show how by other words the idea of stretching out or extension rather than solidity is implied. The verb in the first two passages is nata, to spread out.
[72] See also Humboldt, "Cosmos," vol. ii., pt. 1.
[73] Heb., "they refine."
[74] "His pavilion round about him was dark waters and thick clouds of the skies," Psa. xviii. This expression explains that in the text.
[75] Or "He darkens the depths of the sea."
[76] Translation of these lines much disputed and very difficult. Gesenius and Conant render it, "His thunder tells of him; to the herds even of him who is on high."
[77] I take advantage of this long quotation to state that in the case of this and other passages quoted from the Old Testament I have carefully consulted the original; but have availed myself freely of the renderings of such of the numerous versions and commentaries as I have been able to obtain, whenever they appeared accurate and expressive, and have not scrupled occasionally to give a free translation where this seemed necessary to perspicuity. In the book of Job, I have consulted principally the translation appended to Barnes's Commentary, Conant's translation, 1857, and those of Tayler Lewis and Evans in Schaff's edition of Lange, 1874.
[78] The word is one of those that pervade both Semitic and Indo-European tongues: Sanscrit, ahara; Pehlevi, arta; Latin, terra; German, Erde; Gothic, airtha; Scottish, yird; English, earth.—Gesenius.
[79] Psalm xcv.
[80] Gesenius.
[81] Perhaps "changed," metamorphosed, as by fire. Conant has "destroyed."
[82] "Dust" in our version, literally lumps or "nuggets."
[83] The vulgar and incorrect idea that the vulture "scents the carrion from afar," so often reproduced by later poets, has no place in the Bible poetry. It is the bird's keen eye that enables him to find his prey.
[84] Lyell's "Principles of Geology."
[85] Stanford, London, 1875.
[86] In further explanation of these general geological changes, see "The Story of the Earth and Man," by the author.
[87] "Tenera herba, sine semine saltem conspicuo."—Rosenmüller, "Scholia."
[88] Haughton, Address to the Geological Society, Dublin.
[89] See McDonald, "Creation and the Fall." Professor Guyot, I believe, deserves the credit of having first mentioned, on the American side of the Atlantic, the doctrine respecting the introduction of plants advocated in this chapter.
[90] "Eozoic" of this work. Professor Dana in the latest edition of his Manual uses the name "Archaean."
[91] This may refer to an eclipse, but from the character of the preceding verses more probably to the obscurity of a tempest. It is remarkable that eclipses, which so much strike the minds of men and affect them with superstitious awe, are not distinctly mentioned in the Old Testament, though referred to in the prophetical parts of the New Testament.
[92] Perhaps rather the high places of the waters, referring to the atmospheric waters.
[93] The rendering "sweet influences" in our version may be correct, but the weight of argument appears to favor the view of Gesenius that the close bond of union between the stars of this group is referred to. I think it is Herder who well unites both views, the Pleiades being bound together in a sisterly union, and also ushering in the spring by their appearance above the horizon. Conant applies the whole to the seasons, the bands of Orion being in this view those of winter.
[94] It would be unfair to suppress the farther probability that the writer intends specially to indicate that the sacred crocodile of the Nile was itself a creature of Jehovah, and among the humbler of those creatures.
[95] The interesting discovery, by Mr. Beale and others, of several species of mammalia in the Purbeck, and that of Professor Emmons of a mammal in rocks of similar age in the Southern States of America, do not invalidate this statement; for all these, like the Microlestes of the German trias and the Amphitherium of the Stonesfeld slate, are small marsupials belonging to the least perfect type of mammals. The discovery of so many species of these humbler creatures, goes far to increase the improbability of the existence of the higher mammals.
[96] It is very interesting, in connection with this, to note that nearly all the earliest and greatest seats of population and civilization have been placed on the more modern geological deposits, or on those in which stores of fuel have been accumulated by the growth of extinct plants.
[97] See Appendix.
[98] See Appendix for farther discussion of this subject.
[99] See Lyell, Principles of Geology, "Introduction of Species."
[100] For the exposition of the details of the fall, I beg to refer the reader to McDonald's "Creation and the Fall," to Kitto's "Antediluvians and Patriarchs," and to Kurtz's "History of the Old Covenant."
[101] The Bible specifies, perhaps only as the principal of these arts, music and musical instruments by Jubal, metallurgy by Tubalcain, the domestication of cattle and the nomade life by Jabal. It is highly probable that these inventors are introduced into the Mosaic record for a theological reason, to point out the folly of the worship rendered to Phtha, Hephæstos, Vulcan, Horus, Phoebus, and other inventors, either traditionary representatives of the family of Lamech, or other heroes wrongly identified with them. Very possibly their sister Naamah, "the beautiful," is introduced for the same reason, as the true original of some of the female deities of the heathen.
[102] I can not for a moment entertain the monstrous supposition of many expositors that the "sons of God" of these passages are angels, and the "Nephelim" hybrids between angels and men.
[103] See Lange's "Commentary on Genesis."
[104] The Russian surveys of 1836 made it one hundred and eight English feet; but later authorities reduce it to eighty-three feet six inches below the Black Sea.
[105] Kitto's "Bible Illustrations"—Book of Job.
[106] See article "Rephaim" in Kitto's "Journal of Sacred Literature." But Gesenius and others regard it, not as an ethnic name, but as a term for the "shades" or spirits of the dead. See Conant on Job.
[107] On the Biblical view of this subject, the so-called Aryan mythology, common to India and Greece, is either a derivative from the Cushite civilization, or a spontaneous growth of the Japetic stock scattered by the Cushite empire. The Semitic and Hamitic mythologies are derived from the primeval cherubic worship of Eden, corrupted and mixed with deification of natural objects and stages of the creative work, and with adoration of deified ancestors and heroes.
[108] Genesis 4th, 5th, 6th, and 7th chapters. See also our previous remarks on the deluge.
[109] Genesis iv.
[110] Japheth is "enlargement," his sons are Scythians and inhabitants of the isles, varying in language and nationality; and Noah predicts, "God shall enlarge Japheth, he shall dwell in the tents of Shem, Ham shall be his servant." These are surely characteristic ethnological traits for a period so early. On the rationalist view, it may be supposed that this prediction was not written until the characters in question had developed themselves; but since the greatest enlargement of Japheth has occurred since the discovery of America, there would be quite as good ground for maintaining that Noah's prophecy was interpolated after the time of Columbus.
[111] The language of this people, the stem of the Indo-European languages, is, though in a later form, probably that of the Aryan or Persepolitan part of the trilingual inscriptions at Behistun and elsewhere in Persia.
[112] Edkins, "China's Place in Philology."
[113] Reginald S. Poole has adduced very ingenious arguments, monumental, astronomical, and mythological, for the date B.C. 2717.
[114] It is curious that almost simultaneously with the appearance of Bunsen's scheme a similiar view was attempted to be maintained on geological grounds. In a series of borings in the delta of the Nile, undertaken by Mr. Horner, there was found a piece of pottery at a depth which appeared to indicate an antiquity of 13,371 years. But the basis of the calculation is the rate of deposit (3-1/2 inches per century) calculated for the ground around the statue of Rameses II. at Memphis, dated at 1361 B.C.; and Mr. Sharpe has objected that no mud could have been deposited around that statue from its erection until the destruction of Memphis, perhaps 800 years B.C. Farther, we have to take into account the natural or artificial changes of the river's bed, which in this very place is said to have been diverted from its course by Menes, and which near Cairo is now nearly a mile from its former site. The liability to error and fraud in boring operations is also very well known. It has farther been suggested that the deep cracks which form in the soil of Egypt, and the sinking of wells in ancient times, are other probable causes of error; and it is stated that pieces of burnt brick, which was not in use in Egypt until the Roman times, have been found at even greater depths than the pottery referred to by Mr. Horner. This discovery, at first sight so startling, and vouched for by a geologist of unquestioned honor and ability, is thus open to the same doubts with the Guadaloupe skeletons, the human bones in ossiferous caverns, and that found in the mud of the Mississippi; all of which have, on examination, proved of no value as proofs of the geological antiquity of man.
[115] 5004 B.C.
[116] Perhaps the earliest certain date in Egyptian history is that of Thothmes III. of the eighteenth dynasty, ascertained by Birch on astronomical evidence as about 1445 B.C. (about 1600, Manetho); and it seems nearly certain that before the eighteenth dynasty, of which this king was the fifth sovereign, there was no settled general government over all Egypt.
[117] The Egyptians seem, like our modern cattle-breeders, to have taken pride in the initiation and preservation of varieties. Their sacred bull, Apis, was required to represent one of the varieties of the ox; and one can scarcely avoid believing that some of their deified ancestors must have earned their celebrity as tamers or breeders of animals. At a later period, the experiments of Jacob with Laban's flock furnish a curious instance of attempts to induce variation.
[118] See for evidence of these views early notices in Genesis, and Lenormant and Osburne on Egyptian Monuments and History.
[119] There is no good reason to believe the flint implements mentioned by Delanoüe and others, as found on the banks of the Nile, to be older than the historic period.
[120] Wilson, "Prehistoric Man," 2d edition, p. 68.
[121] Southall has accumulated a great number of these facts in his book on the antiquity of man.
[122] Professor Issel, quoted in Popular Science Monthly.
[123] Wilson has remarked the striking similarity of the pottery of these people to American fictile wares. This similarity applies also to the early Cyprian art.
[124] I agree with Gladstone's conclusions as to the date and country of Homer.
[125] I suggested these terms in my lectures published under the title "Nature and the Bible," 1875.
[126] Since these words were written I have read the remarkable book of Edkins on the Chinese language, which supplies much additional information.
[127] Donaldson has pointed out (British Association Proceedings, 1851) links of connection between the Slavonian or Sarmatian tongues and the Semitic languages, which in like manner indicate the primitive union of the two great branches of languages.
[128] "Man and his Migrations." See also "Descriptive Ethnology," where the Semitic affinities are very strongly brought out.
[129] I can scarcely except such terms as "Japetic" and "Japetidæ," for Iapetus can hardly be any thing else than a traditional name borrowed from Semitic ethnology, or handed down from the Japhetic progenitors of the Greeks.
[130] See art. "Philology," Encyc. Brit.
[131] Grammatical structure is no doubt more permanent than vocabulary, yet we find great changes in the latter, both in tracing cognate languages from one region to another, and from period to period. The Indo-Germanic languages in Europe furnish enough of familiar instances.
[132] It is fair, however, to observe that the Bible refers the first great divergence of language to a divine intervention at the Tower of Babel. The precise nature of this we do not know; but it would tend to diminish the time required.
[133] Lecture in the Royal Institution, March 24, 1876.
[134] "Antiquity of Man," 4th ed.
[135] Southall, Op. cit.
[136] The Mentone skeleton described by Dr. Rivière gives evidence of these facts.
[137] Mr. Pengelly declines to admit this; but assigns no cause for the breaking up of portions of the old floor, which he merely refers in general terms to "natural causes."
[138] This whole subject of supposed preglacial or interglacial men is still in great confusion and uncertainty, and is complicated with questions, still debated, as to the ages of the supposed glacial and postglacial deposits.
[139] Quarterly Journal of Science, April, 1875.
[140] Lyell's "Manual of Elementary Geology."
[141] For a full discussion of this subject, see the "Story of the Earth and Man."
[142] Such a table, with an admirable exposition of the entire succession, as at present known, is given in the Appendix to Lyell's "Students' Manual of Geology."
[143] Lyell, basing his calculations on the surveys of Messrs. Humphreys and Abbott, but others give very different estimates.
[144] A perfectly parallel example is that of the growth of the peninsula of Florida in the modern period, by the same processes now adding to its shores; and this has afforded to Professor Agassiz a still more extended measure of the Post-tertiary period.
[145] Reade, of Liverpool, has recently given a much slower rate—one foot in 13,000 years—as a result of recent English surveys; but I have not seen his precise data, and the result certainly differs from those of all other observations.
[146] I am quite aware that it may be objected to all this that it is based on merely negative evidence; but this is not strictly the case. There are positive indications of these truths. For example, in the Mesozoic epoch the lacertian reptiles presented huge elephantine carnivorous and herbivorous species—the Megalosaurus, Iguanodon, etc.; flying species, with hollow bones and ample wings—the Pterodactyles; and aquatic whale-like species—Pliosaurus, Ichthyosaurus, etc. These creatures actually filled the offices now occupied by the mammals; and, though lacertian in their affinities, they must have had circulatory, respiratory, and nervous systems far in advance of any modern reptiles even of the order of Loricates.
[147] "Story of the Earth"—concluding chapters.
[148] This was written in 1860 for the first edition of "Archaia." I see no reason to change it now, and its vindication will be, found in the Appendix.
[149] Heb. iv., 9; 2 Peter iii., 13.
[150] Hamilton.
[151] In the manner illustrated by Hyatt and Cope.
[152] Report on Fossil Plants of the Upper Silurian and Devonian, 1871.
[153] Drysdale's "Protoplasmic Theories of Life."
[154] Lecture before the Royal Institution of London.
[155] Leisure Hour, 1876.
[156] See critique in International Review, January, 1877.
[157] Reported in Nature, 1876.
[158] "History of Creation."
[159] See also Hunt, "Chemical and Geological Essays," p. 35.
[160] Except, perhaps, Job xxxi., 27.
[161] "Animals and Plants under Domestication," p. 406.
[162] Prichard. This is admitted by Darwin, who gives other examples, though he insists much on the climatal variations which still remain in feral pigs.
[163] "North American Indians."
[164] Haliburton's "Nova Scotia;" Gilpin's Lecture on Sable Island.
[165] "Principles of Geology;" "Natural History of Man." See also a very able article on the "Varieties of Man," by Dr. Carpenter, in Todd's Cyclopædia.
[166] "The Races of Men," etc. Boston, 1848.
[167] Browne, of Philadelphia, quoted by Kneeland and others.
[168] Todd's Cyclopædia, art. "Varieties of Man."
[169] "Prehistoric Man."
[170] Carpenter in Todd's Cyclopædia.
[171] For an interesting inquiry into the origin of the dog, see the article in Todd's Cyclopædia already referred to; and the subject is fully discussed by Darwin, who leans to the theory of the diversity of origin in dogs.
[172] Prichard, Bachman, Cabell.
[173] A curious note, by Dr. John Rae, on the change of complexion in the Sandwich Islanders, consequent on the introduction of clothing, may be found in the "Montreal Medical Chronicle," 1856, and the "Canadian Journal" for the same year.
[174] Latham's "Descriptive Ethnology."