and inclines to the view that the latter was the more probable season.)
Upon this historical assumption rested the religious fabric of the Western and Westernized civilization, and yet the whole world was littered, the hills, mountains, deltas, and seas were bursting with evidence of its utter absurdity. The religious life of the leading nations, still a very intense and sincere religious life, was going on in a house of history built upon sand.
There is frequent recognition in classical literature of a sounder cosmogony. Aristotle was aware of the broad principles of modern geology, they shine through the speculations of Lucretius, and we have noted also Leonardo da Vinci's (1452-1519) lucid interpretation of fossils. A Frenchman, Descartes (1596-1650), speculated boldly upon the incandescent beginnings of our globe, and an Italian, Steno (1631-87), began the collection of fossils and the description of strata. But it was only as the eighteenth century drew to its close that the systematic study of geology assumed such proportions as to affect the general authority of the Bible version of that ancient Sumerian narrative. Contemporaneously with the Universal History quoted above, a great French naturalist, Buffon, was writing upon the Epochs of Nature (1778), and boldly extending the age of the world to 70,000 or 75,000 years. He divided his story into six epochs to square with the six days of the Creation story. These days, it was argued, were figurative days; they were really ages. There was a general disposition to do this on the part of the new science of geology. By that accommodating device, geology contrived to make a peace with orthodox religious teaching that lasted until the middle of the nineteenth century.
We cannot trace here the contributions of such men as Hutton and Playfair and Sir Charles Lyell, and the Frenchmen Lamarck and Cuvier, in unfolding and developing the record of the rocks. It was only slowly that the general intelligence of the Western world was awakened to two disconcerting facts: firstly, that the succession of life in the geological record did not correspond to the acts of the six days of creation; and, secondly, that the record, in harmony with a mass of biological facts, pointed away from the Bible assertion of a separate creation of each species straight
