hypothesis, rather than that I should have chosen the terms which are
more customary, such as "the doctrine of creation," or "the Biblical
doctrine," or "the doctrine of Moses," all of which denominations, as
applied to the hypothesis to which I have just referred, are certainly
much more familiar to you than the title of the Miltonic hypothesis. But
I have had what I cannot but think are very weighty reasons for taking
the course which I have pursued. In the first place, I have discarded
the title of the "doctrine of creation," because my present business is
not with the question why the objects which constitute Nature came into
existence, but when they came into existence, and in what order. This is
as strictly a historical question as the question when the Angles and
the Jutes invaded England, and whether they preceded or followed the
Romans. But the question about creation is a philosophical problem, and
one which cannot be solved, or even approached, by the historical
method. What we want to learn is, whether the facts, so far as they are
known, afford evidence that things arose in the way described by Milton,
or whether they do not; and, when that question is settled, it will be
time enough to inquire into the causes of their origination.

In the second place, I have not spoken of this doctrine as the Biblical
doctrine. It is quite true that persons as diverse in their general
views as Milton the Protestant and the celebrated Jesuit Father Suarez,
each put upon the first chapter of Genesis the interpretation embodied
in Milton's poem. It is quite true that this interpretation is that
which has been instilled into every one of us in our childhood; but I do
not for one moment venture to say that it can properly be called the
Biblical doctrine. It is not my business, and does not lie within my
competency, to say what the Hebrew text does, and what it does not
signify; moreover, were I to affirm that this is the Biblical doctrine,
I should be met by the authority of many eminent scholars, to say
nothing of men of science, who, at various times, have absolutely denied
that any such doctrine is to be found in Genesis. If we are to listen to
many expositors of no mean authority, we must believe that what seems so
clearly defined in Genesis--as if very great pains had been taken that
there should be no possibility of mistake--is not the meaning of the
text at all. The account is divided into periods that we may make just