ty, namely, of the notions 'which have
produced this result,' for the notions were not fantastic, but such as
naturally sprang from the ideas on which astrology itself depends.

[15] The following remarks by the Astronomer-Royal on this subject seem
to me just, in the main. They accord with what I had said earlier in my
essay on Saturn and the Sabbath of the Jews ('Our Place among
Infinities,' 11th essay). 'The importance which Moses attached to it
[the hebdomadal rest] is evident; and, with all reverence, I recognise
to the utmost degree the justice of his views. No direction was given
for religious ceremonial' (he seems to have overlooked Numbers xxviii.
9, and cognate passages), 'but it was probably seen that the health
given to the mind by a rest from ordinary cares, and by the opportunity
of meditation, could not fail to have a most beneficial religious
effect. But, to give sanction to this precept, the authority of at least
a myth was requisite. I believe it was simply for this reason that the
myth of the six days of creation was preserved. It is expressly cited in
the first delivery of the commandments, as the solemn authority (Exodus
xxxi. 17) for the command. It is remarkable that at the second mention
of the commandment (Deuteronomy v.) no reference is made to the
creation; perhaps, after the complete establishment of Jehovistic ideas
in the minds of the Israelites, they had nearly lost the recollection of
the Elohistic account, and it was not thought desirable to refer to it'
(Airy, 'On the Early Hebrew Scriptures,' p. 17). It must be regarded as
a singular instance of the persistency of myths, if this view be
correct, that a myth which had become obsolete for the Jews between the
time of Moses and that of the writer (whoever he may have been) who
produced the so-called Mosaic book of Deuteronomy, should thereafter
have been revived, and have come to be regarded by the Jews themselves
and by Christians as the Word of God.

[16] Of course it may be argued that nothing in the world is the result
of _mere_ accident, and some may assert that even matters which are
commonly regarded as entirely casual have been specially designed. It
would not be easy to draw the precise line dividing events which all men
would regard as to all intents and purposes accidental from those which
some men would regard as results of special providence. But common sense
draws a sufficient distinction, at least for our present purpose.