Biblical Account of his Introduction and Early History.— Historical Testimony with respect to his Unity and Antiquity.—Testimony of Language 263 CHAPTER XIV. UNITY AND ANTIQUITY OF MAN (continued). Geological Evidence of Antiquity of Man.—General Conditions of Post-glacial and Modern Periods.—Remains of Man in Caverns, in River-gravels, etc.—Palæocosmic and Neocosmic Men 294 CHAPTER XV. COMPARISONS AND CONCLUSIONS. Geological Chronology.—Table of Succession of Life.—Points of Agreement of the Two Records.—Parallelism of Genesis and Physical Science with Reference to the Origin and Early History of the World.—Conclusion 322

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APPENDICES.
A.—True and False Evolution	363
B.—Evolution and Creation by Law.	373
C.—Modes of Creation.	377
D.—Theories of Life.	383
E.—Recent Facts as to the Antiquity of Man.	386
F.—Glacial Periods in Connection with Genesis	395
G.—Chemistry of the Primeval Earth.	400
H.—Tannin and Bhemah.	405
I.—Ancient Mythologies.	408
K.—Assyrian and Egyptian Texts.	412
L.—Species and Varieties in Connection with Evolution and the Unity of Man.	414

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FOOTNOTES

INDEX

THE ORIGIN OF THE WORLD.

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CHAPTER I.

THE MYSTERY OF ORIGINS AND ITS SOLUTIONS.

"The things that are seen are temporal."—Paul.

Have we or can we have any certain solution of those two great questions—Whence are all things? and Whither do all things tend? No thinking man is content to live merely in a transitory present, ever emerging out of darkness and ever returning thither again, without knowing any thing of the origin and issue of the world and its inhabitants. Yet it would seem that to-day men are as much in uncertainty on these subjects as at any previous time. It even appears as if all our added knowledge would only, for a time at least, deprive us of the solutions to which we trusted, and give no others in their room. Christians have been accustomed to rest on the cosmogony and prophecy of the Bible; but we are now frankly told on all hands that these are valueless, and that even ministers of religion more or less "sacrifice their sincerity" in making them the basis of their teachings. On the other hand, we are informed that nothing can be discerned in the universe beyond matter and force, and that it is by a purely material and spontaneous evolution that all things exist. But when we ask as to the origin of matter and force, and the laws which regulate them—as to the end to which their movement is tending, as to the manner in which they have evolved the myriad forms of life and the human intelligence itself—the only answer is that these are "insoluble mysteries."

Are we, then, to fall back on the real or imagined revelations and traditions of the past, and to endeavor to find in them some foothold of assurance; or are we to wait till further progress in science may have cleared up some of the present mysteries? Whatever may be said of the former alternative, all honest students of science will unite with me in the admission that the latter is hopeless. We need not seek to belittle the magnificent triumphs of modern science. They have been real and stupendous. But it is of their very nature to conduct us to ultimate facts and laws of which science can give no explanation; and the further we push our inquiries the more insuperably does the wall of mystery rise before us. It is true we can furnish the materials for philosophical speculations which may be built on scientific facts and principles; but these are in their nature uncertain, and must constantly change as knowledge advances. They can not solve for us the great practical problems of our origin and destiny.

In these circumstances no apology is needed for a thorough and careful inquiry into those foundations of religious