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being distinguished in order of time from the island “in the midst of the waters.”

“11.  And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, whose seed is in itself upon the earth:  and it was so.”

It has been objected, as I have shown, that this narrative was false, because science has proved that the fruit-trees did not really precede in order of creation the creeping things and the fish, which, we are told, were not made until the fifth day, two days afterward.  But if we will suppose that, as the water disappeared from the land, the air grew warmer by the light breaking through the diminishing clouds, the grass began to spring up again, as told in the Norse, Chinese, and other legends, and the fruit-trees, of different kinds, began to grow again, for we are told they produced each “after his kind.”

And we learn “that its seed is in itself upon the earth.”  Does this mean that the seeds of these trees were buried in the earth, and their vitality not destroyed by the great visitation of fire, water, and ice?

And on the fourth day “God made two great lights,” the sun and moon.  If this were a narration of the original creation of these great orbs, we should be told that they were made exclusively to give light.  But this is not the case.  The light was there already; it had appeared on the evening of the first day; they were made, we are told, to “divide the day from the night.”  Day and night already existed, but in a confused and imperfect way; even the day was dark and cloudy; but, with the return of the sun, the distinction of day and night became once more clear.

“14.  And God said . . .  Let them be for signs and for seasons, and for days and years.”

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That is to say, let them be studied, as they were of old, as astronomical and astrological signs, whose influences control affairs on earth.  We have seen that in many legends a good deal is said about the constellations, and the division of time in accordance with the movements of the heavenly bodies, which was made soon after the catastrophe: 

“90.  And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowls that may fly above the earth in the open firmament of heaven.”

That is to say, the moving creatures, the fishes which still live, which have escaped destruction in the deep waters of the oceans or lakes, and the fowls which were flying wildly in the open firmament, are commanded to bring forth abundantly, to “replenish” the desolated seas and earth.

“23.  And the evening and the morning were the fifth day.

“24.  And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing and beast of the earth after his kind:  and it was so.”

God does not, in this, create them; he calls them forth from the earth, from the caves and dens where they had been hiding, each after his kind; they were already divided into species and genera.