Longevity of Prehistoric Life and the Creation of Man
- Trace the existence of prehistoric life and its connection to the present day
- The days of creation were not natural but prophetic days
- The longevity of prehistoric life extends back into the bygone eternity
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I have traced them upwards from the raised beaches and old coast lines of the human period, to the brick clays, Clyde beds, and drift and boulder deposits of the Pleistocene era; and again from them, with the help of museums and collections, up through the mammaliferous crag of England to its red and coral crags; and the conclusion at which I have been compelled to arrive is, that for many long ages ere man was ushered into being, not a few of his humbler contemporaries of the fields and woods enjoyed life in their present haunts, and that for thousands of years anterior to even their appearance, many of the existing molluscs lived in our seas. That day during which the present creation came into being, and in which God, when he had made the beast of the earth after his kind, and the cattle after their kind,' at length terminated the work by moulding a creature in His own image, to whom He gave dominion over them all, was not a brief period of a few hours' duration, but extended over, mayhap, millenniums of centuries. No blank chaotic gap of death and darkness separated the creation to which man belongs from that of the old extinct elephant, hippopotamus, and hyæna; for familiar animals, such as the red deer, the roe, the fox, the wild cat, and the badger, lived throughout the period which connected their time with our own; and so I have been compelled to hold that the days of creation were not natural but prophetic days, and stretched far back into the bygone eternity.'
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以下のとおりお答えします。 私は、人類（の登場後）の期間に属する隆起海浜および古い海岸線から、煉瓦状粘土層、クライド湾の河床、さらに更新世の堆積層および漂石沈殿層まで、それらの跡（有機体の化石物）を辿りました。そして、博物館と収集物の助けを借りて、そこから再びイングランドの哺乳動物の遺骨を含む断崖から赤い珊瑚の断崖までを踏査しました。それで、私が到達を余儀なくされた結論はこうです。人類が存在へといざなわれる前の長い長い期間に、少なからず、より下等な同時代の生物たちが野や森の生息地で生命を享受していたし、さらにそれらの生物たちより何千年も前に、現存する軟体動物の多くが私たちの海に住んでいたのです。 現在の被造生物が出現した当日の続くうちに、神はその神仲間の後に野獣を造り、その類の後に家畜を造りました。その時ついに、ある生物を神自身の似姿の鋳型にはめ込む作業を終了しました。彼はその生物に、数時間というような短期間でなく、おそらく、数千世紀もの期間にわたって、すべての生き物に対する支配権を与えたのでした。 死と暗闇という忌むべき混沌の断絶は、人類が属する創造方式といえども、絶滅した象（マンモス？）、カバ、ハイエナなどのそれ（創造方式）から区分されることはありませんでした。アカシカ、コジカ、狐、野生の猫およびアナグマのような、よく知られている動物については、私たちの時間と結びついた期間のうちに生命を得ました。それで私は、こう考えざるを得ないのです。「創造の日々というのは、自然日でなく預言の日であり、それは永遠の過去へ遠く伸びているのです」、と。 以上、ご回答まで。
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The Mosaic account of the six days' work is thus harmonized by some. On the first day, while the earth was without form and void,' the result of a previous convulsion in nature, and darkness was upon the face of the deep,' God commanded light to shine upon the earth. This may have been effected by such a clearing of the thick and loaded atmosphere, as to allow the light of the sun to penetrate its mass with a suffused illumination, sufficient to dispel the total darkness which had prevailed, but proceeding from a source not yet apparent on the earth. On the second day a separation took place in the thick vapoury mass which lay upon the earth, dense clouds were gathered up aloft and separated by an expanse from the waters and vapours below. On the third day these lower vapours, or fogs and mists which hitherto concealed the earth, were condensed and gathered with the other waters of the earth into seas, and the dry land appeared. Then grass and herbs began to grow. On the fourth day the clouds and vapours so rolled into separate masses, or were so entirely absorbed into the air itself, that the sun shone forth in all its brilliancy, the visible source of light and heat to the renovated earth, while the moon and stars gave light by night, and God appointed them henceforth for signs, and for seasons, and for days, and for years, to his creatures whom he was about to call into existence, as he afterwards set or appointed his bow in the clouds, which had appeared ages before, to be a sign to Noah and his descendants. The fifth and sixth days' work needs no comment.
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The question of the meaning of the word bara,'create,'has been previously touched upon;it has been acknowledged by good critics that it doesn't of itself necessarily imply 'to make out of nothing upon the simple ground that it is found [to be]uesd in cases where such a meaning would be inapplicable . But the difficultly of giving to it the interpretation contended for by Dr Buckland and of uniting with this the assumption of a six days' creation, such as that described in Genesis, at a comparatively recent period, lies in this,that the heaven itself is distinctly said to have been formed by the division of the waters on the second day. Consequently , until. The first Mosaic day of creation, there was no sky, no local habitation for the sun,moon and stars, even supposing those bodies to have been included in the original material. Dr Buckland doesn't touch this obvious difficulty, without which his argument that the sun and moon might have been contemplated as pre-existing , although they aren't stated to have been set in the heaven until the forth day, is of no value at all.
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'The second verse may describe the condition of the earth on the evening of this first day(for in the Jewish mode of computation used by Moses each day is reckoned from the beginning of one evening to the beginning of another evening). This first evening may be considered as the termination of the indefinite time which followed the primeval creation announced in the first verse, and[may be considered]as the commencement of the first of the six succeeding days in which the earth was to be filled up and peopled in a manner fit the reception of mankind. .We have in this second verse a distinct mention of earth and waters as already existing and involved in darkness ;their condition also is described as a state of confusion and emptiness (tofu bofu), words which are usually interpreted by the vague and indefinite Greek term 'chaos',and which may world. At this intermediate point of time the preceding undefined geological periods had terminated, a new series of events commenced, and the work of the first morning of this new creation was the calling forth of light from a temporary darkness which had overspread the ruins of the ancient earth'.
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The word beginning,' he says, as applied by Moses in the first verse of the book of Genesis, expresses an undefined period of time which was antecedent to the last great change that affected the surface of the earth, and to the creation of its present animal and vegetable inhabitants, during which period a long series of operations may have been going on; which as they are wholly unconnected with the history of the human race, are passed over in silence by the sacred historian, whose only concern was barely to state, that the matter of the universe is not eternal and self-existent, but was originally created by the power of the Almighty.' The Mosaic narrative commences with a declaration that in the beginning God created the heaven and the earth.' These few first words of Genesis may be fairly appealed to by the geologist as containing a brief statement of the creation of the material elements, at a time distinctly preceding the operations of the first day; it is nowhere affirmed that God created the heaven and the earth in the first day, but in the beginning; this beginning may have been an epoch at an unmeasured distance, followed by periods of undefined duration during which all the physical operations disclosed by geology were going on.' The first verse of Genesis, therefore, seems explicitly to assert the creation of the universe; the heaven, including the sidereal systems; and the earth, especially specifying our own planet, as the subsequent scene of the operations of the six days about to be described; no information is given as to events which may have occurred upon this earth, unconnected with the history of man, between the creation of its component matter recorded in the first verse, and the era at which its history is resumed in the second verse: nor is any limit fixed to the time during which these intermediate events may have been going on: millions of millions of years may have occupied the indefinite interval, between the beginning in which God created the heaven and the earth, and the evening or commencement of the first day of the Mosaic narrative.'
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There is one other class of interpreters, however, with whom I find it impossible to agree, -- I mean those who take the six days to be six periods of unknown indefinite length. This is the principle of interpretation in a work on the Creation and the Fall, by the Rev. D. Macdonald; also in Mr. Hugh Miller's posthumous work, the Testimony of the Rocks, and also in an admirable treatise on the Præ-Adamite Earth in Dr. Lardner's Museum of Science. In this last it is the more surprising because the successive chapters are in fact an accumulation of evidence which points the other way, as a writer in the Christian Observer, Jan.1858, has conclusively shown. The late M. D'Orbigny has demonstrated in his Prodrome de Palæontologie, after an elaborate examination of vast multitudes of fossils, that there have been at least twenty-nine distinct periods of animal and vegetable existence -- that is, twenty nine creations separated one from another by catastrophes which have swept away the species existing at the time, with a very few solitary exceptions, never exceeding one and a-half per cent, of the whole number discovered which have either survived the catastrophe, or have been erroneously designated. But not a single species of the preceding period survived the last of these catastrophes, and this closed the Tertiary period and ushered in the Human period. The evidence adduced by M. D'Orbigny shows that both plants and animals appeared in every one of those twenty-nine periods. The notion, therefore, that the days' of Genesis represent periods of creation from the beginning of things is at once refuted. The parallel is destroyed both in the number of the periods (thirty, including the Azoic, instead of six), and also in the character of the things created. No argument could be more complete; and yet the writer of the Præ-Admite Earth, in the last two pages, sums up his lucid sketch of M. D'Orbigny's researches by referring the account in the first chapter of Genesis to the whole creation from the beginning of all things, a selection of epochs being made, as he imagines, for the six days or periods.' In this trenchant manner do theological geologists overthrow one another's theories.
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The diffculties and disputes which attended the first revival of science have recurred in the present century in consequence of the growth of geology. It is in truth only the old question over again－precisely the same point of theology which is involved, although the difficulties which present themselves are fresh. The school books of the present day, while they teach the child that the earth moves, yet [they] assure him that it is a little less than six thousand years old and that it was made in six days. On the other hand, geologists of all religious creeds are agreed that the earth has existed for an immense series of years－to be [to be=it should be] counted by millions rather than by thousands:and that indubitably more than six days elapsed from its first creation to the appearance of man upon its surface. By this broad discrepancy between old and doctrine is the modern mind startled, as were the men of the sixteenth century [startled] when [they were] told that the earth moved.
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The early speculator was harassed by no such scruples, and asserted as facts what he knew in reality only as probabilities. But we are not on that account to doubt his perfect good faith, nor need we attribute to him wilful misrepresentation, or consciousness of asserting that which he knew not to be true. He had seized one great truth, in which, indeed, he anticipated the highest revelation of modern enquiry -- namely, the unity of the design of the world, and its subordination to one sole Maker and Lawgiver. With regard to details, observation failed him. He knew little of the earth's surface, or of its shape and place in the universe; the infinite varieties of organized existences which people it, the distinct floras and faunas of its different continents, were unknown to him. But he saw that all which lay within his observation bad been formed for the benefit and service of man, and the goodness of the Creator to his creatures was the thought predominant in his mind. Man's closer relations to his Maker is indicated by the representation that he was formed last of all creatures, and in the visible likeness of God. For ages, this simple view of creation satisfied the wants of man, and formed a sufficient basis of theological teaching, and if modern research now shows it to be physically untenable, our respect for the narrative which has played so important a part in the culture of our race need be in nowise diminished. No one contends that it can be used as a basis of astronomical or geological teaching, and those who profess to see in it an accordance with facts, only do this sub modo, and by processes which despoil it of its consistency and grandeur, both which may be preserved if we recognise in it, not an authentic utterance of Divine knowledge, but a human utterance, which it has pleased Providence to use Providence a special way for the education of mankind.
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The hypothesis adopted by Dr Buckland was first promulgated at a time when the gradual and regular formation of the earth's strata wasn't seen or admitted so clearly as it is now. Geologists were more disposed to believe in great catastrophes and sudden breaks. Buckland's theory supposes that, previous to the appearance of the present races of animals and vegetables,there was a great gap in the globe's history—that the earth was completely depopulated as well of marine as land animals; and that the creation of all existing plants and animals was coeval with that of man. This theory is by no means supported by geological phenomena, and is we suppose, now rejected by all geologists whose authority is valuable . Thus writes Hugh Miller in 1857, 'I certainly did once believe with Chalmers and with Buckland that the six days were simply natural days of twenty-four hours each, that they had comprised the entire work of existing creation, and that the latest of the ages was separated by a great chaotic gap from our own. My labours at the time as a practical geologist had been very much restricted to the palaeozoic and secoundary rocks, more especially to the old red and Carboniferous systems of the one division and the oolitic system of the other ;and the long-extinct organisms which I found in them certainly didn't conflict with the view of Chalmers. All I found necessary at the time to the work of reconciliation was some scheme that would permit me to assign to the earth a high antiquity and to regard it SSS scene of many succeeding creation. During the last nine years, however, I have spent a few weeks every autumn in exploring the late formations, and acquainting myself with their particular organisms.
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The foregoing explanation many have now adopted. It is sufficient for my purpose, if it be a possible explanation, and if it meet the difficulties of the case. That it is possible in itself, is plain from the fact above established, that the Scriptures wisely speak on natural things according to their appearances rather than their physical realities. It meets the difficulties of the case, because all the difficulties hitherto started against this chapter on scientific grounds proceeded on the principle that it is a cosmogony; which this explanation repudiates, and thus disposes of the difficulties. It is therefore an explanation satisfactory to my own mind. I may be tempted to regret that I eau gain no certain scientific information from Genesis regarding the process of the original creation; but I resist the temptation, remembering the great object for which the Scripture was given -- to tell man of his origin and fall, and to draw his mind to his Creator and Redeemer. Scripture was not designed to teach us natural philosophy, and it is vain to attempt to make a cosmogony out of its statements. The Almighty declares himself the originator of all things, but he condescends not to describe the process or the laws by which he worked. All this he leaves for reason to decipher from the phenomena which his world displays. This exploration, however, I do not wish to impose on Scripture; and am fully prepared to surrender it, should further scientific discovery suggest another better fitted to meet all the requirements of the case.'
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和訳にどうしても困ってます＞＜宜しくお願いします＞＜ Besides, if one wished to decide by comparing bodies which is the more excellent of the two sexes, women could claim victory without even taking account of the internal structure of their bodies and of the fact thet the most interesting thing in the world takes place within them: namely, the conception of human beings, the most noble and admirable of all creatures. Who could stop them from saying that their external appearance makes them the winners, that grace and beauty are natural and characteristic of them, and that all this gives rise to effects which are as visible as they are common; and that if what they can accomplish as a result of what is in their heads makes them at least equal to men, their external appearance hardly ever fails to make them the victors?
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