THE LOWER ANIMALS.
"And God said, Let the waters swarm with swarming living
creatures, and let birds fly on the surface of the expanse
of heaven. And God created great reptiles, and every living
moving thing, which the waters brought forth abundantly,
after their kind, and every bird after its kind; and God saw
that it was good.
"And God blessed them, saying, Be fruitful and multiply, and
fill the waters of the seas, and let the flying creatures
multiply in the earth. And the evening and the morning were
the fifth day."--Genesis i., 20-23.
In these words, so full of busy, active, thronging life, we now enter
on that part of the earth's history which has been most fully
elucidated by geology, and we have thus an additional reason for
carefully weighing the terms of the narrative, which here, as in other
places, contain large and important truths couched in language of the
simplest character.
1. In accordance with the views now entertained by the best
lexicographers, the word translated in our version "creeping things"
has been rendered "prolific or swarming creatures." The Hebrew is
_Sheretz_, a noun derived from the verb used in this verse to denote
bringing forth abundantly. It is loosely translated in the Septuagint
_Erpeta_, reptiles; and this view our English translators appear to
have adopted, without, perhaps, any very clear notions of the
creatures intended. The manner in which it is used in other passages
places its true meaning beyond doubt. I select as illustrations of
the most apposite character those verses in Leviticus in which clean
and unclean animals are specified, and in which we have a right to
expect the most precise zoological nomenclature that the Hebrew can
afford. In Leviticus xi., 20-23, _insects_ are defined to be _flying
sheretzim_, and in verse 29, etc., under the designation "_sheretzim
of the land_," we have animals named in our version the weasel, mouse,
tortoise, ferret, chameleon, lizard, snail, and mole. The first of
these animals is believed to have been a burrowing creature, perhaps a
mole; the second, from the meaning of its name, "ravager of fields,"
is thought to have been a mouse. Some doubt, however, attends both of
these identifications, but it appears certain that the remaining six
species are small reptiles, principally lizards. We learn, therefore,
that the smaller reptiles, and _perhaps_ also a few small mammals, are
_sheretzim_. In verses 41 and 42 we are introduced to other tribes.
"And every _sheretz_ that swarmeth on the earth shall be an
abomination unto you; it shall not be eaten; whatsoever goeth upon the
belly (serpents, worms, snails, etc.), and whatsoever hath more feet
(than four) (insects, arachnidans, myriapods)." In verses 9 and 10 of
the same chapter we have an enumeration of the _sheretzim_ of the
waters: "Whatsoever hath fins and scales in the waters, in the seas
and in the rivers, them shall ye eat. And all that have not fins and
scales in the seas and the rivers, of all that swarm in the waters
(all the _sheretzim_ of the waters), they shall be an abomination unto
you." Here the general term _sheretz_ includes all the fishes and the
invertebrate animals of the waters. From the whole of the above
passages we learn that this is a general term for all the invertebrate
animals and the two lower classes of vertebrates, or, in other words,
for the whole animal kingdom except the mammalia and birds. To all
these creatures the name is particularly appropriate, all of them
being oviparous or ovoviviparous, and consequently producing great
numbers of young and multiplying very rapidly. The only other
creatures which can be included under the term are the two doubtful
species of small mammals already mentioned. Nothing can be more fair
and obvious than this explanation of the term, based both on etymology
and on the precise nomenclature of the ceremonial law. We conclude,
therefore, that the prolific animals of the fifth day's creation
belonged to the three Cuvierian sub-kingdoms of the Radiata,
Articulata, and Mollusca, and to the classes of Fish and Reptiles
among the vertebrata.
2. One peculiar group of _sheretzim_ is especially distinguished by
name--the _tanninim_, or "great whales" of our version. It would be
amusing, had we time, to notice the variety of conjectures to which
this word has given rise, and the perplexities of commentators in
reference to it. In our version and the Septuagint it is usually
rendered dragon; but in this place the seventy have thought proper to
put _Ketos_ (whale), and our translators have followed them.
Subsequent translators and commentators have laid under contribution
all sorts of marine monsters, including the sea-serpent, in their
endeavors to attach a precise meaning to the word; while others have
been content to admit that it may signify any kind or all kinds of
large aquatic animals. The greater part of the difficulty appears to
have arisen from confounding two distinct words, _tannin_ and _tan_,
both names of animals; and the confusion has been increased by the
circumstance that in two places the words have been interchanged,
probably by errors of transcribers. _Tan_ occurs in twelve places, and
from these we can gather that it inhabits ruined cities, deserts, and
places to which ostriches resort, that it suckles its young, is of
predaceous and shy habits, utters a wailing cry, and is not of large
size, nor formidable to man. The most probable conjecture as to the
animal intended is that of Gesenius, who supposes it to be the jackal.
The other word (_tannin_), which is that used in the text, is applied
as an emblem of Egypt and its kings, and also of the conquering kings
of Babylon. It is spoken of as furious when enraged, and formidable to
man, and is said to be an inhabitant of rivers and of the sea, but
more especially of the Nile. In short, it is the crocodile of the
Nile. We can easily understand the perplexity of those writers who
suppose these two words to be identical, and endeavor to combine all
the characters above mentioned in one animal or tribe of animals. As a
farther illustration of the marked difference in the meanings of the
two words, we may compare the 34th and 37th verses of the fifty-first
chapter of Jeremiah. In the first of these verses the King of Babylon
is represented as a "dragon" (_tannin_), which had swallowed up
Israel. In the second it is predicted that Babylon itself shall become
heaps, a dwelling-place for "dragons" (_tanim_). There can be no doubt
that the animals intended here are quite different. The devouring
_tannin_ is a huge predaceous river reptile, a fit emblem of the
Babylonian monarch; the _tan_ is the jackal that will soon howl in his
ruined palaces. It is interesting to know that philologists trace a
connection between _tannin_ and the Greek _teino_, Latin _tendo_, and
similar words, signifying to stretch or extend, in the Sanscrit,
Gothic, and other languages, leading to the inference that the Hebrew
word primarily denotes a lengthened or extended creature, which
corresponds well with its application to the crocodile. Taking all the
above facts in connection, we are quite safe in concluding that the
creatures referred to by the word under consideration are literally
large reptilian animals; and, from the special mention made of them,
we may infer that, in their day, they were the lords of creation.[94]
3. In verse 21 the remainder of the _sheretzim_, besides the larger
reptiles, are included in the general expression, "Living creature
that moveth." The term "living creature" is, literally, "creature
having the breath of life;" the power of respiration being apparently
in Hebrew the distinctive character of the animal. The word moveth
(_ramash_), in its more general sense, expresses the power of
voluntary motion, as exhibited in animals in general. In a few places,
however, it has a more precise meaning, as in 1 Kings iv., 33, where
the vertebrated animals are included in the four classes of "beasts,
fowl, _creeping things_ (or reptiles, _remes_), and fishes." In the
present connection it probably has its most general sense; unless,
indeed, the apparent repetition in this verse relates to the
amphibious or semi-terrestrial creatures associated with the great
reptiles; and, in that case, the humbler reptilian animals alone may
be meant.
4. We may again note that the introduction of animal life is marked by
the use of the word "create," for the first time since the general
creation of the heavens and the earth. We may also note that the
animal, as well as the plant, was created "after its kind," or
"species by species." The animals are grouped under three great
classes--the Remes, the Tanninim, and the Birds; but, lest any
misconception should arise as to the relations of species to these
groups, we are expressly informed that the species is here the true
unit of the creative work. It is worth while, therefore, to note that
this most ancient authority on this much controverted topic connects
species on the one hand with the creative fiat, and on the other with
the power of continuous reproduction.
5. In addition to the great mass of _sheretzim_, so accurately
characterized by Milton as
"----Reptile with spawn abundant,"
the creation of the fifth day included a higher tribe of oviparous
animals--the birds, the fowl or winged creature of the text. Birds
alone, we think, must be meant here, as we have already seen that
insects are included under the general term _sheretzim_.
6. It is farther to be observed that _the waters_ give origin to the
first animals--an interesting point when we consider the contrast here
with the creation of plants and of the higher animals, both of which
proceed from the earth.
7. It can not fail to be observed that we have in these verses two
different arrangements of the animals created, neither corresponding
exactly with what modern science teaches us to regard as the true
grouping of the animal kingdom, according to its affinities. The order
in the first enumeration should, from the analogy of the chapter,
indicate that of successive creation. The order of the second list
may, perhaps, be that of the relative importance of the animals, as it
appeared to the writer. Or there may have been a twofold division of
the period--the earlier commencing with the creation of the humbler
invertebrates, the later characterized by the great reptiles--which is
the actual state of the case as disclosed by geology.
8. The Creator recognizes the introduction of sentient existence and
volition by _blessing_ this new work of his hands, and inviting the
swarms of the newly peopled world to enjoy that happiness for which
they were fitted, and to increase and fill the earth, inaugurating
thus a new power destined to still higher developments.
When we inquire what information geology affords respecting the period
under consideration, the answer may be full and explicit. Geological
discovery has carried us back to an epoch corresponding with the
beginning of this day, and has disclosed a long and varied series of
living beings, extending from this early period up to the introduction
of the higher races of animals. To enter on the geological details of
these changes, and on descriptions of the creatures which succeeded
each other on the earth, would swell this volume into a treatise on
palaeontology, and would be quite unnecessary, as so many excellent
popular works on this subject already exist. I shall, therefore,
confine myself to a few general statements, and to marking the points
in which Scripture and geology coincide in their respective histories
of this long period, which appears to include the whole of the
Palaeozoic and Mesozoic epochs of geology, with their grand and varied
succession of rock formations and living beings.
In the Primordial or oldest fossiliferous rocks next in succession to
those great Eozoic formations in which protozoa alone have been
discovered, we find the remains of crustaceans, mollusks, and
radiates--such as shrimps, shell-fish, and starfishes--which appear to
have inhabited the bottom of a shallow ocean. Among these were some
genera belonging to the higher forms of invertebrate life, but
apparently as yet no vertebrated animals. Fishes were then introduced,
and have left their remains in the upper Silurian rocks, and very
abundantly in the Devonian and Carboniferous, in the latter of which
also the first reptiles occur, but are principally members of that
lower group to which the frogs and newts and their allies belong. The
animal kingdom appears to have reached no higher than the reptiles in
the Palaeozoic or primary period of geology, and its reptiles are
comparatively small and few; though fishes had attained to a point of
perfection which they have not since exceeded. There was also,
especially in the Carboniferous age, an abundant and luxuriant
vegetation. The Mesozoic period is, however, emphatically the age of
reptiles. This class then reached its climax, in the number,
perfection, and magnitude of its species, which filled all those
stations in the economy of nature now assigned to the mammalia. Birds
also belong to this era, though apparently much less numerous and
important than at present. Only a few species of small mammals, of the
lowest or marsupial type, appear as a presage of the mammalian
creation of the succeeding tertiary era. In these two geological
periods, then--the Palaeozoic and Mesozoic--we find, first, the lower
_sheretzim_ represented by the invertebrata and the fishes, then the
great reptiles and the birds; and it can not be denied that, if we
admit that the Mosaic day under consideration corresponds with these
geological periods, it would be impossible better to characterize
their creations in so few words adapted to popular comprehension. I
may add that all the species whose remains are found in the Palaeozoic
and Mesozoic rocks are extinct, and known to us only as fossils; and
their connection with the present system of nature consists only in
their forming with it a more perfect series than our present fauna
alone could afford, unless, indeed, we should find reason to believe
that any modern animals are their modified descendants. They belong to
the same system of types, but are parts of it which have served their
purpose and have been laid aside. The coincidences above noted between
geology and Scripture may be summed up as follows:
1. According to both records, the causes which at present regulate the
distribution of light, heat, and moisture, and of land and water,
were, during the whole of this period, much the same as at present.
The eyes of the trilobite of the old Silurian rocks are fitted for the
same conditions with respect to light with those of existing animals
of the same class. The coniferous trees of the coal measures show
annual rings of growth. Impressions of rain-marks have been found in
the shales of the coal measures and Devonian system. Hills and
valleys, swamps and lagoons, rivers, bays, seas, coral reefs and shell
beds, have all left indubitable evidence of their existence in the
geological record. On the other hand, the Bible affirms that all the
earth's physical features were perfected on the fourth day, and
immediately before the creation of animals. The land and the water
have undergone during this long lapse of ages many minor changes.
Whole tribes of animals and plants have been swept away and replaced
by others, but the general aspect of inorganic nature has remained the
same.
2. Both records show the existence of vegetation during this period;
though the geologic record, if taken alone, would, from its want of
information respecting the third day, lead us to infer that plants are
no older than animals, while the Bible does not speak of the nature of
the vegetation that may have existed on the fifth day.
3. Both records inform us that reptiles and birds were the higher and
leading forms of animals, and that all the lower forms of animals
co-existed with them. In both we have especial notice of the gigantic
Saurian reptiles of the latter part of the period; and if we have the
remains of a few small species of mammals in the Mesozoic rocks,
these, like a few similar creatures apparently included under the word
_sheretz_ in Leviticus, are not sufficiently important to negative
the general fact of the reign of reptiles.[95]
4. It accords with both records that the work of creation in this
period was gradually progressive. Species after species was locally
introduced, extended itself, and, after having served its purpose,
gradually became extinct. And thus each successive rock formation
presents new groups of species, each rising in numbers and perfection
above the last, and marking a gradual assimilation of the general
conditions of our planet to their present state, yet without any
convulsions or general catastrophes affecting the whole earth at once.
5. In both records the time between the creation of the first animals
and the introduction of the mammalia as a dominant class forms a
well-marked period. I would not too positively assert that the close
of the fifth day accords precisely with that of the Mesozoic or
secondary period. The well-marked line of separation, however, in many
parts of the world, between this and the earlier tertiary rocks
succeeding to it, points to this as extremely probable.
It thus appears that Scripture and geology so far concur respecting
the events of this period as to establish, even without any other
evidence, a probability that the fifth day corresponds with the
geological ages with which I have endeavored to identify it. Geology,
however, gives us no means of measuring precisely the length of this
day; but it gives us the impression that it occupied an enormous
length of time, compared with which the whole human period is quite
insignificant; and rivalling those mythical "days of the Creator"
which we have noticed as forming a part of the Hindoo mythology.
Why was the earth thus occupied for countless ages by an animal
population whose highest members were reptiles and birds? The fact can
not be doubted, since geology and Scripture, the research of man and
the Word of God, concur in affirming it. We know that the lowest of
these creatures was, in its own place, no less worthy of the Creator
than those which we regard as the highest in the scale of
organization, and that the animals of the ancient, equally with those
of the modern world, abounded in proofs of the wisdom, power, and
goodness of their Maker. Comparative anatomy has shown that these
extinct animals, though often varying much from their modern
representatives, are in no respect rude or imperfect; that they have
the same appearance of careful planning and elaborate execution, the
same combination of ornament and utility, the same nice adaptation to
the conditions of their existence, which we observe in modern
creatures. In addition to this, the many new and wonderful
contrivances and combinations which they present, and their relations
to existing objects, have greatly enlarged our views of the variety
and harmony of the whole system of nature. They are, therefore, in
these respects, not without their use as manifestations of the
Creator, in this our later age.
There is another reason, hinted at by Buckland, Miller, and other
writers on this subject, which weighs much with my mind. All animals
and plants are constructed on a few leading types or patterns, which
are again divided into subordinate types, just as in architecture we
have certain leading styles, and these again may admit of several
orders, and these of farther modifications. Types are farther modified
to suit a great variety of minor adaptations. Now we know that the
earth is, at any one time, inadequate to display all the modifications
of all the types. Hence our existing system of organic nature, though
probably more complete than any that preceded it, is still only
fragmentary. It is like what architecture would be, if all memorials
of all buildings more than a century old were swept away. But, from
the beginning to the end of the creative work, there has been, or will
be, room for the whole plan. Hence fossils are little by little
completing our system of nature; and, if all were known, would perhaps
wholly do so. The great plan must be progressive, and all its parts
must be perishable, except its last culminating-point and archetype,
man. Tennyson expresses this truth in the following lines:
"The wish that of the living whole
No life may fail beyond the grave;
Derives it not from what we have
The likest God within the soul?
Are God and Nature then at strife,
That Nature lends such evil dreams?
So careful of the type she seems,
So careless of the single life.
'So careful of the type?' but no.
From scarped cliff and quarried stone
She cries, 'a thousand types are gone;
I care for nothing, all shall go.
'Thou makest thine appeal to me:
I bring to life, I bring to death:
The spirit does but mean the breath:
I know no more.' And he, shall he,
Man, her last work, who seem'd so fair,
Such splendid purpose in his eyes,
Who roll'd the psalm to wintry skies,
Who built him fanes of fruitless prayer,
Who trusted God was love indeed,
And love Creation's final law--
Tho' Nature, red in tooth and claw,
With ravine, shriek'd against his creed--
Who loved, who suffer'd countless ills,
Who battled for the True, the Just,
Be blown about the desert dust,
Or seal'd within the iron hills?
No more? A monster, then, a dream,
A discord. Dragons of the prime,
That tare each other in their slime,
Were mellow music match'd with him.
O life as futile, then, as frail!
O for thy voice to soothe and bless!
What hope of answer, or redress?
Behind the veil, behind the veil."
The farther explanation given by evolutionists that those ancient
forms of life may be the actual ancestors of the present animals, and
that through all the ages the Creator was gradually perfecting his
work by a series of descents with modification, was probably not
before the mind of our ancient Hebrew authority, nor need we attach
much value to it till some proof of the process has been obtained from
Nature. A farther reason, however, which was intelligible to the
author of Genesis, and which is fondly dwelt on in succeeding books of
the Bible, depends on the idea that the Creator himself is not
indifferent to the marvellous structures, instincts, and powers which
he has bestowed upon the lower races of animals. Witness the answer
of the Almighty to Job, when he spake out of the whirlwind to
vindicate his own plans in creation and providence; and brought before
the patriarch a long train of animals, explaining and dwelling on the
structure and powers of each, in contrast with the puny efforts and
rude artificial contrivances of man. Witness also the preservation, in
the rocks, of the fossil remains of extinct creatures, as if he who
made them was unwilling that the evidence of their existence should
perish, and purposely treasured them through all the revolutions of
the earth, that through them men might magnify his name. The Psalmist
would almost appear to have had all these thoughts before his mind
when he poured out his wonder in the 104th Psalm:
"O Lord, how manifold are thy works!
In wisdom hast thou made them all.
The earth is full of thy riches;
So is this wide and great sea,
Wherein are moving things innumerable,
Creatures both small and great.
There go the ships [or "floating animals"];
There is leviathan, which thou hast formed to sport therein:
That thou givest them they gather.
Thou openest thy hand, they are filled with good;
Thou hidest thy face, they are troubled;
Thou takest away their breath, they return to their dust.
Thou sendest forth thy spirit, they are created,
And thou renewest the face of the earth."
There are, however, good reasons to believe that, in the plans of
divine wisdom, the long periods in which the earth was occupied by the
inferior races were necessary to its subsequent adaptation to the
residence of man. To these periods our present continents gradually
grew up in all their variety and beauty. The materials of old rocks
were comminuted and mixed to form fertile soils,[96] and stores of
mineral products were accumulated to enable man to earn his
subsistence and the blessings of civilization by the sweat of his
brow. If it pleased the Almighty during these preparatory stages to
replenish the land and sea with living things full of life and beauty
and happiness, who shall venture to criticise his procedure, or to say
to Him, "What doest thou?"
It would be decidedly wrong, in the present state of that which is
popularly called science, to omit to inquire here what relation to the
work of the fifth creative day those theories of development and
evolution which have obtained so great currency may bear. The long
time employed in the introduction of the lower animals, the use of the
terms "make" and "form," instead of "create," and the expression "let
the waters bring forth," may well be understood as countenancing some
form of mediate creation, or of "creation by law," or "theistic
evolution," as it has been termed; but they give no countenance to the
idea either of the spontaneous evolution of living beings under the
influence of merely physical causes and without creative intervention,
or of the transmutation of one kind of animal into another. Still,
with reference to this last idea, it is plain that revelation gives us
no definition of species as distinguished from varieties or races, so
that there is nothing to prevent the supposition that, within certain
limits indicated by the expression "after its kind," animals or plants
may have been so constituted as to vary greatly in the progress of
geological time.
If we ask whether any thing is known to science which can give even a
decided probability to the notion that living beings are parts of an
undirected evolution proceeding under merely dead insentient forces,
and without intention, the answer must be emphatically no.
I have elsewhere fully discussed these questions, and may here make
some general statements as to certain scientific facts which at
present bar the way against the hypothesis of evolution as applied to
life, and especially against that form of it to which Darwin and his
disciples have given so great prominence.
1. The albuminous or protoplasmic material, which seems to be
necessary to the existence of every living being, is known to us as a
product only of the action of previously living protoplasm. Though it
is often stated that the production of albumen from its elements is a
process not differing from the formation of water or any other
inorganic material from its elements, this statement is false in fact,
since, though many so-called organic substances have been produced by
chemical processes, no particle of either living or non-living
organizable matter of the nature of protoplasm has ever been so
produced. The origin, therefore, of this albuminous matter is as much
a mystery to us at present as that of any of the chemical elements.
2. Though some animals and plants are very simple in their visible
structure, they all present vital properties not to be found in dead
albuminous matter, and no mode is known whereby the properties of life
can be communicated to dead matter. All the experiments hitherto made,
and very eminently those recently performed by Pasteur, Tyndall, and
Dallinger, lead to the conclusion that even the simplest living beings
can be produced only from germs originating in previously living
organisms of similar structure. The simplest living organisms are
thus to science ultimate facts, for which it can not account except
conjecturally.
3. No case is certainly known in human experience where any species of
animal or plant has been so changed as to assume all the characters of
a new species. Species are thus practically to science unchangeable
units, the origin of which we have as yet no means of tracing.
4. Though the general history of animal life in time bears a certain
resemblance to the development of the individual animal from the
embryo, there is no reason whatever to believe that this is more than
a mere relation of analogy, arising from the fact that in both cases
the law of procedure is to pass from the simpler forms to the more
complex, and from the more generalized to the more specialized. The
external conditions and details of the two kinds of series are
altogether different, and become more so the more they are
investigated. This shows that the causes can not have been similar.
5. In tracing back animals and groups of animals in geological time,
we find that they always end without any link of connection with
previous beings, and in circumstances which render any such
connections improbable. In the work of our next creative day, the
series of animals preceding the modern horse has been cited as a good
instance of probable evolution; but not only are the members of the
series so widely separated in space and time that no connection can be
traced, but the earliest of them, the _Orohippus_, would require, on
the theory, to have been preceded by a previous series extending so
far back that it is impossible, under any supposition of the
imperfection of our present knowledge, to consider such extension
probable. The same difficulty applies to every case of tracing back
any specific form either of animal or plant. This general result
proves, as I have elsewhere attempted to show,[97] that the
introduction of the various animal types must have been abrupt, and
under some influence quite different from that of evolution.
These are what I would term the five fatal objections to evolution as
at present held, as a means of accounting for the introduction and
succession of animals. To what extent they may be weakened or
strengthened by the future progress of science it is impossible to
say, but so long as they exist it is mere folly and presumption to
affirm that modern science supports the doctrine of evolution. There
can be no doubt, however, that the Bible leaves us perfectly free to
inquire as to the plan and method of the Creator, and that, whatever
discoveries we may make, we shall find that his plans are orderly,
methodical, and continuous, and not of the nature of an arbitrary
patchwork.
Though science as yet gives us no certain laws for the introduction of
new specific types, it indicates certain possible modes of the
origination of varieties, races, and sub-species of previously
existing types. One of these is that struggle for existence against
adverse external conditions, which, however, has been harped upon too
exclusively by the Darwinian school, and which will give chiefly
depauperated and degraded forms. Another is that expansion under
exceptionally favorable conditions which arises where species are
admitted to wider new areas of geographical range and more abundant
and varied means of sustenance. Land animals and plants must have
experienced this in times of continental elevation; marine animals and
plants in times of continental depression. Another is the tendency to
what has been called reproductive retardation and acceleration which
species undergo under conditions exceptionally unfavorable or
favorable, and which in some modern aquatic animals produces
differences so great that members of the same species have sometimes
been placed in different genera. Lastly, it is conceivable that
species may have been so constructed that after a certain number of
generations they may spontaneously undergo either abrupt or gradual
changes, similar to those which the individual undergoes at certain
stages of growth. This last furnishes the only true analogy possible
between embryology and geological succession.
While, however, science is silent as to the production of new specific
types, and only gives us indications as to the origin of varieties and
races, it is curious that the Bible suggests three methods in which
new organisms may be, and according to it have been introduced by the
Creator. The first is that of immediate and direct creation, as when
God created the great Tanninim. The second is that of mediate
creation, through the materials previously existing, as when he said,
"Let the land bring forth plants," or "Let the waters bring forth
animals." The third is that of production from a previous organism by
power other than that of ordinary reproduction, as in the origination
of Eve from Adam, and the miraculous conception of Jesus. These are
the only points in which its teachings approach the limits of
speculations as to evolution, and they certainly leave scope enough
for the legitimate inquiries of science.[98]