se 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.]

[Footnote 19: Tyndall seems to hold this.]

[Footnote 20: Newton.]

[Footnote 21: John v., 17; Rom. viii., 22; Heb. i., 2; 2 Peter iii.]

[Footnote 22: Heb. i., 2.]

[Footnote 23: Eph. iii., 9.]

[Footnote 24: 1 Tim. i., 17.]

[Footnote 25: Eph. iv., 11.]

[Footnote 26: Job xxxviii. and xxxix.]

[Footnote 27: Romans i., 20.]

[Footnote 28: Essays on Theism.]

[Footnote 29: Herschel, Dissertation on the Study of Natural Philosophy;
Maxwell, Lecture before the British Association.]

[Footnote 30: Carpenter, "Human Physiology."]

[Footnote 31: Asah.]

[Footnote 32: McDonald, "Creation and the Fall."]

[Footnote 33: Literally, "ages" or "time-worlds," as they have been
called.]

[Footnote 34: Genesis i., 8, 26-28.]

[Footnote 35: Job xxxviii., 37.]

[Footnote 36: Gen. i., 14; Deut. xvii., 3.]

[Footnote 37: Gen. xxviii., 17; Job xv., 15; Psa. ii., 4.]

[Footnote 38: Not "created," as some read. The verb is _kana_, not
_bara_.]

[Footnote 39: The usual Septuagint rendering is _Abyssus_.]

[Footnote 40: Smith, "Assyrian Genesis." Brasseur de Bourbourg's
translation of the "Popol Vuh" of the ancient Central American Indians.]

[Footnote 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 Bibl