The Christian Creed; or, What it is Blasphemy to Deny. Annie Besant

man's father, had told his brethren of the condition to which Noah had reduced himself (Gen. ix., 25). Yet, in spite of all this disgusting misbehavior, it is blasphemy to deny that "Noah found grace in the eyes of the Lord."

      It is blasphemy to deny that in a vessel 300 cubits long, 50 cubits broad, and 30 cubits high, divided into three floors, with only one window in it, 1 cubit square, for purposes of light and ventilation, and this window kept shut till nearly the end of the time (compare Gen. viii., 6), eight persons with pairs or sevens "of every living thing of all flesh," lived for one year and seventeen days. It is blasphemy to deny that into this floating Black Hole went "of every living thing of all flesh, two of every sort" (Gen. vi., 19), and although only two of every sort went in, yet of some sorts "sevens" went in, "the male and his female" (Gen. vii., 2), so that two and fourteen signify the same number when the multiplication table is of faith. What the number of this numerous live cargo of fowls, of cattle, and of every creeping thing (Gen. vi., 20) must have been, may be faintly imagined by the fact that there are known 6,200 species of the "fowls of the air" alone. As the fowls were to be taken "by sevens," there must have been an aviary in the ark containing 86,800 birds, and some of these, such as the eagles, the ostriches, and the condors would require considerable room. Of Mammalia some 1,600 species are known, and elephants, hippopotami, rhinoceroses, buffaloes, giraffes-to take but a few instances-are fairly large, and one might imagine-were it not blasphemy to think so- that lions, tigers, pumas, leopards, wolves, etc., would not only be difficult to manage among the sevens of sheep, goats, and oxen, but would also suffer from the want of exercise necessitated by their caged condition. As the ark must have been packed quite closely in every division, from floor to ceiling, it is difficult to understand how the creatures survived their voyage, while it is blasphemy to deny that every one of them in due time "went forth out of the ark" (Gen. viii., 19).

      In addition to all the living creatures, Noah took with him into the ark "of all food that is eaten" (Gen. vi., 21). As there could be no room for Noah and his family to walk about distributing the food (and it would have been scarcely safe to have left it to natural selection), we must suppose that layers of animals and layers of food were packed alternately all through, and even this arrangement must have given rise to some awkward complications if, in order to save space, a pair of caterpillars were dropped in among the cabbages packed round the noses of a pair of guinea-pigs. One might almost imagine that the going forth from the ark must have been a lively ante-type of the general resurrection of the dead.

      But yet again, in my efforts to realise this beautiful and divinely inspired history, I am almost afraid that I am being beguiled into blasphemy. "Lord, I (do not) believe. Help thou mine unbelief."

      It is blasphemy to deny that 4,232 years ago a universal flood took place, covering "all the high hills that were under the whole heaven" (Gen. vii., 19); the manner in which this was done is partly explained by Peter, who tells us that at that time the earth was "standing out of the water and in the water: whereby the world that then was, being overflowed with water, perished" (2 Pet. iii., 5, 6). This world-half in, half out of the water-is not any world known to history nor to science; there is not a shadow of proof of its existence, except that of divine authority; such a world has nothing in common with our own globe, a planet circling round the sun; the solar system, as we know it, would have been disorganised by the sudden increase in mass of one of its members; our globe has most certainly not been "overflowed with water" daring the last 5,000 years, for the cones built up of scoria from Mount Etna have been undisturbed for at least 12,000 years. If you believe the testimony of these hills, you must believe that divine authority has blundered over the deluge; but then, if you think this you will be damned, and if you say it Justice North will send you to pick oakum.

      It is of divine authority that the ark came to land upon the mountains of Ararat (Gen. viii., 4) after its long and stormy voyage. The humming-birds, the tropical butterflies, the monkeys and the animals of the equatorial zone must have found it rather chilly during their seven-months' stay in the region of perpetual snow, especially as there can have been no facilities for hot-water pipes in the ark. All the living things, tropical or polar, must have also suffered much from the difficulty of breathing on that exalted spot, as the waters went down and the higher atmosphere regained its normal rarity. But what are little difficulties of this sort to the true believer, especially when into the scale of belief are thrown the smile of god and the approval of Mr. Justice North?

      It is of divine authority that Noah sent out of the ark a dove, which returned to him finding "no rest for the sole of her foot," "for the waters were on the face of the whole earth" (Gen. viii., 9); yet seven days later the same dove returned from a second excursion with "an olive leaf pluckt off," "in her mouth" (v., 11). It is, therefore, blasphemy to deny that an olive tree stood firm beneath the crushing weight of the tons of water which covered every high hill, and was so little injured by its submersion of eleven months that it promptly budded out as the water left uncovered its topmost boughs.

      It is of divine authority that "every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth after their kinds, went forth out of the ark" (Gen. viii., 19), and that Noah, lest his god should not have had his appetite for slaughter satiated by the putrifying masses of the drowned dead, scattered over the face of the whole earth, took "of every clean beast and of every clean fowl" (v. 20), and offered up his puny sacrifice by fire from the few living things left from the huge sacrifice by water. It is blasphemy to deny that as the fumes of the roasting animals went up "the Lord smelled a sweet savor" (v. 21), and gratefully declared: "neither will I again smite any more every thing living, as I have done" (v. 21). So that god appears to have made man, then to have repented that he made him, then to have destroyed him, and then to have been half sorry once more, declaring that he would not do it again. And this is the god in "whom is no variableness, neither shadow of turning" (James i., 17). It certainly required a revelation to tell us so.