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state it was peopled by those enormous animals, known to us only by their rude and massy fossil remains, when it produced that luxuriant vegetation which supplied them with sustenance, and which now constitute those vast anthracite and bituminous coal deposits which supply the world with such immense quantities of fuel, why is not this hypothesis, in itself considered, as reasonable as any other? And when we become familiar with the idea that "without form and void" denotes a transition state of the earth, and not its first known condition after it was spoken into being by Omnipotence, why will not one hypothesis be as plausible as the other?

Prop. 5.-"That the darkness' upon the face of the deep, mentioned in verse 2, is not negative of a previous existence of light, but may have been only a temporary one."

In this view it was a temporary darkness occasioned by the transformation the earth was then undergoing, and which was succeeded by the breaking in of light mentioned in the next verse. Hence the 2d verse is a connecting link between the broad and sublime declaration in verse 1, ascribing the creation of the universe to the only true God, in opposition to all idolatrous myths and fancies, with those several transforming acts of the Creator in remodeling the earth and making it the fit abode for that new order of intelligent beings about to be created, called man, who should fill up a niche midway between angels and irrational animals, partaking as we know him to do of the nature of both. All this in theory is, at least, plausible; and for aught that can be shown to the contrary, may have been verified in fact. And is there not something striking in the conception, giving vastly more than mere plausibility to the hypothesis? let us hasten to the next proposition. Prop. 6.-"That the commencement of the account of the first six days of the creation dates from the beginning of the 3d verse: And God said, Let there be light.""

But

Of course creation is here to be understood, not in the strict and proper sense of the term; but in that of transformation, remodeling, required by the hypothesis. The actual creation of the world took place, on this principle, in the "beginning," previous to any of the six days, and to

that transition state of things described in verse 2. His interpretation receives no slender support from the form of speech which designates those six days; which is for their commencement, " And God said,” and for their close, “The evening and the morning were the first, second, third,” &c., "days." But on the old hypothesis, assuming that there is no chasm between the 1st and 2d verses in the narrativefilled by an unknown pre-Adamite period, at the close of which the historic period commenced-a state of things only glanced at in verse 2, as being "without form and void "—we might look for the notation of the first day at the end of the 2d verse; but it falls in at the end of the 5th verse! And while this is quite inexplicable on the common or old interpretation, it is most natural and consistent on the hypothesis here advocated.

Prop. 7.-"That the act of the first day' does not necessarily signify the creation of light, but may have been only the calling it into operation upon the scene of darkness,' described in the 2d verse."

There is one consideration which militates strongly in favor of this interpretation; it entirely relieves the almost insuperable difficulty of conceiving how light should have been created on the first day, while the sun, its great natural source from which it emanates to our system, was not created, according to the common interpretation, till the fourth day! But let it be assumed that the sun had from "the beginning" held his present central position, enthroned as monarch of the solar system, and had for cycles of ages shed his intense beams upon this young, prolific earth, warming into life and then nourishing the enormous growth of fossil animals and plants; and that in the breaking up of the earth's crust and in its transformation requisite for it to become the fit abode of man, by the joint action of fire and water, it became mantled in one vast "swaddling cloth" of clouds and darkness; and then in connection, the "moving of the Spirit of God upon the face of the waters,"—that is, the fluid, igneous, heterogeneous mass, was no sooner made to feel than it yielded to the omnipotent touch; clearing up the shrouded horizon, rarifying the murky and suffocating atmosphere, snd condensing the dense and loaded vapors into water, rolling the separating mass into those vast excava

tions, or ocean beds already prepared to receive it; thus permitting the islands, plains, and mountains, to lift up their heads; when the long-intercepted rays of the sun might again greet the new-modeled earth. This, we conceive, would be a practical exemplification of the theory assumed in this hypothesis. And to what more rational hypothesis can we yield our suffrage?

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Prop. 8. "That the calling the light day,' and the darkness night,' with the declaration, that the evening and the morning were the first day,' does not necessarily imply that this was the first day, absolutely speaking."

Because it may only have been the first day under the new order of things; the first day to the earth in its remodeled state. This interpretation is borne out by a marked peculiarity in the Hebrew numeral denoting the first day, not otherwise easily accounted for. The cardinal number is used instead of the ordinal; whereas the latter is used with respect to all the other days of the six. Hence literally it would be," and the evening was, and the morning was, one day." This peculiarity consists as well with the reference of this one day to the new order of things under the remodeled state of the earth, as with its reference to a similar period of duration under the original state and order of things.

tion from, the waters of the seas; and thus the rising and sweeping away of the clouds, so as to disclose the expanse or first heaven, as understood by the Hebrew people, namely, the aërial or atmospheric ; and when the clouds thus disappeared to open up the vision to the measureless depths above in the stellar regions, by the Hebrews called the second heavens, must be the import of these verses according to the hypothesis of this proposition,—an essential part of this theory of interpretation.

Prop. 10. "That the work of the fourth day,' described from the 14th to the 18th verse, does not necessarily imply that the sun, moon, and stars, were then first created, or formed for the first, from preëxistent matter, but may only have been that they were then for the first time, in the detail of the history of the present earth, made visible to it, and ordained to their offices with respect to the coming human creation."

That the sun, moon, and stars, are collectively the great dial-plate of this world's chronometer, is a fact well understood. Their various revolutions, conjunctions, cycles, &c., are the data by which we estimate the current progress of duration. In the sense of this proposition, they now commenced to serve their present important purposes to the earth in its present remodeled state. And what is there impossible or absurd in the supposition? Indeed, it is a necessary consequence, from the hypothesis on which it is proposed to interpret these verses. And we might almost venture to add, that the hypothesis itself is necessary to harmonize the word and works of the Creator: at least this or some other, differing from the common or vulgar theory, seems to be a desideratum.

Prop. 9. "That the work of the 'second day,' mentioned in the 6th, 7th, and 8th verses, may have been only an operation performed on the atmosphere of our earth." Our limited space will not allow us to dilate upon this point. Several scriptures are collated by the writer in support of his position; but we cannot recount them. The truth of the proposition turns mostly, we imagine, upon the main position which distinguishes this interpretation; that the first verse states a great original fact, between the occurrence of which and the account of what followed, an indefinitely long interval elapsed. Hence "the heavens and the earth," which were created "in the beginning," must include the sidereal as well as the aërial heavens. As a further consequence, the making of the "firmament" consisted in the elevation of the clouds to their present ordinary height or level; the waters above the firmament, signifying the humid vapors suspended in the clouds compared with, or in distinc-thentically like those, for example, which

As it was not the object of the inspired writer to present a scientific view of those facts and events of which he treats, we have reason to suppose that it was his intention to describe things as they would have appeared to the reader had he been a spectator of the scene described. Indeed, who can deny that the inspired writer may have been in a sense himself a spectator, in vision-that is, had a mental survey of the scenes contained in his narrative? For they were of such a character, that they could not have come to him au

pertain to the sin and fall of man, by transmission from hand to hand. And if a long train of facts, constituting the materials of the future history of nations as well as individuals, were made to pass in a sort of panoramic exhibition before the mental eye of the inspired seer, with all the nice delineations of the perfect landscape, why may not those things which transpired long before the historic period of the world commenced-before there was a man to be the subject of that history, or to record its current events—have been disclosed in the same way to the mind of Moses? The only difference would be this-to the latter, facts and events are revealed long after they occurred; to the former, future events are thus disclosed. But how far this view is entitled to toleration, and how far it will lend support to the above hypothesis if tolerated, are questions to be decided by evidence.

The claims of geology are based upon assumed facts. The evidence of these facts seems to be indisputable for example, that the surface of the earth has undergone, at some time and by some agency, great convulsions, disruptions, upheavings, and displacements. These facts admit of no dispute; the evidence amounts to demonstration. It is ocular and conclusive. And that some fossil remains belong to extinct species of animals, is equally certain. But when those upheavings and displacements transpired is the grand question to be decided. One of four things may be true: 1. That the breaking up of the earth's surface was the work of the Noachian deluge. 2. That it must have taken place between the flood and the creation, as ordinarily understood. 3. That it must have occurred in connection with the assumed transformation and remodeling of the earth, agreeably to the hypothesis under consideration. Or, 4. That the present state of the earth resulted partly from this supposed transformation, and partly from the deluge. For all that appears to the contrary, one of these hypotheses is, at least, probable. And admitting, for the sake of the argument, that probability is all that can be pleaded, then the evidence in favor of one or the other of these conclusions is, in amount, the mere balancing of probabilities. And that the probability makes us strongly in favor of that hypothesis which assigns to the world an unmeasured duration previous to the

commencement of the present order of things, scarcely admits of denial or doubt; unless, indeed, the fourth and last hypothesis above named preponderates. The flood is a recorded event, coming down to us with all the attestations of revelation itself. And that no inconsiderable changes may have passed upon the surface of the earth at the time, cannot be disproved.

That they ever

Nor is it in the least strange that the inspired writers have shed no more light on any of these questions. It was not their object. They do not profess to do it. They maintain the same silence with respect to other subjects, purely scientific. It was their object to teach religious and moral truths-not the sciences as such. This they have done. They have done it clearly, adequately, fully. contradict well-established scientific truths it were inconsistent to believe. The supposition cannot be admitted. But it should not be forgotten, that in what they do utter, their statements are only allusive to those things which are strictly scientificnever expository or descriptive of them. And in all their allusions two things are obvious: they refer to things as they appeared to the common beholder; and they are contemplated as they were held at the time. Had the sciences, including the arts, stood in their present advanced condition, corresponding allusions would doubtless have been made to them; and they would doubtless have been drawn upon by the inspired writers for imagery, differing as much from that which now adorns their writings, as do modern attainments in the arts and sciences from ancient.

It follows from the foregoing theory, that death in the animal kingdom was prior to the fall of man. This is contrary to the common opinion on that subject. This opinion refers death and suffering in every case, and in all their forms, to man's offense. We cannot help regarding it as a misapprehension of facts. Such a conclusion is reached by a misinterpretation of those passages of Scripture which clearly refer to the subject. The great apostle of the Gentiles affirms the contrary. He limits his own meaning when he says: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Rom. v, 12. The extent to which sin obtained, thus introduced, could not be more defi

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On the contrary, the current theory involves an absolute impossibility. It was not possible for either man or animals to have lived and moved before the fall with out destroying myriads of insects and animalculæ. To exonerate the Creator from the imputation of partiality in thus subjecting some of his creatures to inevitable death, while others were not so exposed, should it be replied that life is relatively more important to some species than to others, we reply, that this is the same as to say there may be reasons why death is allowable to some creatures. And why not to others? Hence this is to give up the argument. For who shall draw the line between those which may be thus subjected and those which should be exempted?

VELASQUES AND THE MAGICIAN

BRILLIANT PROSPECTS.

PEDRO

EDRO VELASQUES was the most renowned singer that the cathedral of Valladolid could boast. He was the great attraction at all the high solemnities, and his merit and musical organization rang throughout all Spain. Pedro Velasques possessed a magnificent tenor voice; of course his natural vanity, and the praises bestowed upon him, caused him to find his empire too confined, and his soul panted for a more extended arena than the organloft of the cathedral of Valladolid.

It happened there came to Valladolid a celebrated magician named Mendozus, who it was reported worked the most astounding prodigies. Pedro Velasques immediately saddled his mule, and sought the dwelling of the magician Mendozus. He tied his mule to the door-post, and entered his dwelling.

"Illustrious Don," said Pedro Velasques, "there can be little doubt that my name has already reached you. I am Pedro Velasques, the magnificent tenor singer of the cathedral of Valladolid. Weary of vegetating in a position so obscure, and so unworthy of my talent, I have recourse to your skill, that it may enable me to achieve the most lofty pinnacles of art. Should I reach the apex, my gratitude toward you, illustrious Don, shall be boundless."

"Your gratitude!" replied Mendozus, with an air of incredulity. "The human

race is ungrateful-it is an old saying, which nobody can deny."

"Ah! illustrious Don, rely upon my word, my faith, and my honor."

"It is well," replied Mendozus; " upon your promise, I will call into action all the resources of my art." Then opening a small door, which communicated with the kitchen, "Jacinta," he cried, with a stentorian voice," put two partridges on the spit; Pedro Velasques, the magnificent tenor singer of the cathedral of Valladolid, dines with us to day."

He then conducted his guest into an obscure chamber, which he called his laboratory, and which was filled with books of magic, and variously shaped alchemical instruments. There were seen at the various angles of the chamber myriads of tiny demons, with crimson and purple complexions, and hairy skins, and yellow mustaches, and shut up in cages like squirrels. When these beheld Pedro Velasques enter, they saluted him with grotesque attitudes, and cut the most quaint capers.

"Be seated," said Mendozus; "the science which I profess is peculiarly dry; we will moisten it with a flask of Xeres."

He then opened a trap, descended some. steps, and returned with a long sea-green bottle in his hand; then murmuring some unintelligible words, he filled the two glasses, and emptied into one of them twelve drops of a blood-red liquor, and presented it to Pedro Velasques, who swallowed it with a wry face.

It is not known what mystery followed in the laboratory of the alchemist.

Soon after the organist of the cathedral of Valladolid died, and some hidden influence seconded so well the movements of Pedro Velasques, that he was nominated to fill the situation of the deceased.

Mendozus, the principal instrument of this rapid elevation, came in person to felicitate the newly-elected organist, and at the same time to solicit a slight service in return. Pedro Velasques received his friend in an hospitable and amiable manner, but he begged to be excused, as he could not immediately show his gratitude"pressing demands had impoverished him, and he must establish himself in his new post, but for all that, my friend, do not abandon me; exert yourself more than ever for my advancement, and I will pay my debt with good interest.”

Mendozus bowed, and left the new organist without reply. He continued in the meanwhile, to labor so well in his favor, that Pedro Velasques soon saw his fame extend throughout all Spain, and he was some time subsequently nominated master of the chapel to the cathedral of Seville.

Mendozus continued to serve him in his new residence, and after his installation came humbly to implore his good will. "I ask not money," he said, "I only desire the small employment of chorister for my son, whom I wish to see terminate his musical studies under your enlightened direction."

"I will give him better than that," replied the new maestro; "but wait a little longer. I have now to find places for a number of youths recommended by people of the highest distinction; as soon as I can rid myself of these importunities your son shall find in me a most zealous patron. In the meantime he shall lose nothing by the delay, for without doubt I shall make during the time a favorable step in the arts, and the higher I mount the more my friends may rely upon me."

Without allowing himself to be discouraged by this answer, the magician continued to exercise all the resources of his art to elevate Pedro Velasques, and his zeal was soon recompensed. The King of Spain heard such eulogiums of the maestro of Seville, that he desired to hear him. Pedro Velasques was summoned to court, and played and sung in the royal presence. The monarch evinced so lively a satisfaction, that he constituted Pedro Velasques director of the fêtes and spectacles of the palace. In this brilliant post the fortunate Pedro Velasques succeeded in conciliating the affection of the prince, who soon awarded to him his boundless confidence, and made him his first minister. From that time, Pedro Velasques had it in his power to recompense him to whom he owed his rapid elevation. But in vain!

Mendozus supported for some time this iniquity without a murmur; but finding that he was soon entirely forgotten, and that he was no longer regarded in the palace of his excellency, Don Pedro de Velasques, but with contempt, he took courage to remind Don Pedro de Velasques of the magnificent promises that the singer and organist of Valladolid, and the master of

the chapel of the cathedral of Seville, had made him.

"How dare you, rascal!" replied Don Pedro de Velasques, regarding him with inflamed features, "how dare you attribute to yourself the advantages which I have acquired by my knowledge and genius? You deserve to suffer the auto da fe for being devoted to magic and the occult sciences. But I am generous-begone-I banish you! If within three days you do not quit the kingdom of Spain, you shall be burned to death for your insolence!"

Without change of countenance, Mendozus heard himself banished.

"Jacinta," said Mendozus, the magician, "take the two partridges from the spit; Pedro Velasques, the tenor singer of the cathedral, does not dine here to-day."

At these words, Pedro Velasques awoke, rubbed his eyes with affright, saw himself far from his magnificent palace, in the humble dwelling of the magician. It was there, in the old arm chair, he had had the finest dream of his life: he had become by turns organist, master of the chapel, director of the spectacles and fêtes at court, and first minister and favorite of the king. He fell at once from his exalted sphere, and awoke the simple tenor singer of the cathedral of Valladolid.

Mendozus smiled grimly. The tiny demons in their cages tittered and clapped their hands gleesomely.

Pedro Velasques took no leave of Mendozus, but precipitately mounted his mule, and rode home mournfully.

ARTISTIC GRATITUDE!!

BURIAL-PLACE OF THE TURKS.-The principal place of sepulture for the Moslem population of Constantinople and its environs is at Scutari, on the Asiatic side of the Bosphorus, where there is a city of tombs that may almost contest the palm with the catacombs of Rome. The Turks, it appears, never forget that they but "camped in Europe;" so that what was merely a bon mot for the Frank author of the saying, is to them a serious and everyday truth. Accordingly, almost all the more serious and patriotic Moslems who can afford it order in their wills that their remains should find burial in Asia, where, when the race of Othman again gives place in Europe to the Ghiaour, the hoof of no infidel's charger will spurn their resting-place.

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