[12] On this subject I may refer naturalists to the intimate acquaintance with animals and their habits, indicated by manner of their use as sacred emblems, and as symbols in hieroglyphic writing. Another illustration is afforded by the Mosaic narrative of the miracles and plagues connected with the exodus. The Egyptian king, on this occasion, consulted the philosophers and augurs. These learned men evidently regarded the serpent-rod miracle as but a more skilful form of one of the tricks of serpent-charmers. They showed Pharaoh the possibility of reddening the Nile water by artificial means, or perhaps by the development of red algæ in it. They explained the inroad of frogs on natural principles, probably referring to the immense abundance ordinarily of the ova and tadpoles of these creatures compared with that of the adults. But when the dust of the land became gnats ("lice" in our version), this was a phenomenon beyond their experience. Either the species was unknown to them, or its production out of the dry ground was an anomaly, or they knew that no larvæ adequate to explain it had previously existed. In the case of this plague, therefore, comparatively insignificant and easily simulated, they honestly confessed—"This is the finger of God." No better evidence could be desired that the savans here opposed to Moses were men of high character and extensive observation. Many other facts of similar tendency might be cited both from Moses and the Egyptian monuments.
[13] That in Genesis, chap. ii.
[14] Kitto's Cyclopædia, art. "Creation."
[15] Much that is very silly has been written as to the extent of the supposed "optical view" taken by the Hebrew writers; many worthy literary men appearing to suppose that scientific views of nature must necessarily be different from those which we obtain by the evidence of our senses. The very contrary is the fact; and so long as any writers state correctly what they observe, without insisting on any fanciful hypotheses, science has no fault to find with them. What science most detests is the ignorant speculations of those who have not observed at all, or have observed imperfectly. It is a leading excellence of the Hebrew Scriptures that they state facts without giving any theories to account for them. It is, on the contrary, the circumstance that unscientific writers will not be content to be "optical," but must theorize, that spoils much of our modern literature, especially in its descriptions of nature.
[16] Prof. Hitchcock.
[17] McCosh, "Typical Forms and Special Ends."
[18] I adopt that view of the date of Job which makes it precede the Exodus, because 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.
[19] Tyndall seems to hold this.
[20] Newton.
[21] John v., 17; Rom. viii., 22; Heb. i., 2; 2 Peter iii.