the clouds, and perhaps from the sea, and again to drain back into the sea. Of a miraculous creation and destruction of water, he evidently does not dream.
'Other impossibilities come forward: the insufficient dimensions of the ark to take in all the creatures; the unsuitability of the same climate to arctic and tropical animals for a full year; the impossibility of feeding them, and avoiding pestilence; and especially, the total disagreement of the modern facts of the dispersion of animals, with the idea that they spread anew from Armenia as their centre. We have no right to call in a aeries of miracles to solve difficulties of which the writer was unconscious. The ark itself was expressly devised to economise miracle, by making a fresh creation of animals needless.'
Voltaire says of the deluge: —
'We consider it as a miracle; first, because all the facts by which God condescends to interfere in the sacred books are so many miracles.
'Secondly, because the sea could not rise fifteen cubits, or one and twenty standard feet and a half above the highest mountains without leaving its bed dry, and, at the same time violating all the laws of gravity and the equilibrium of fluids, which would evidently require a miracle.
'Thirdly, because, even although it might rise to the height mentioned, the ark could not have contained, according to known physical laws, all the living things of the earth, together with their food, for so long a time; considering that lions, tigers, panthers, leopards, ounces, rhinoceroses, bears, wolves, hyenas, eagles, hawks, kites, vultures, falcons, and all carnivorous animals, which feed on flesh alone, would have died of hunger, even after having devoured all the other species.
'Fourthly, because the physical impossibilities of an universal deluge, by natural means, can be strictly demonstrated. The demonstration is as follows: —
'All the seas cover half the globe. A common measure of their depths near the shores and in the open ocean, is assumed to be five hundred feet.
'In order to their covering both hemispheres to the depth of five hundred feet, not only would an ocean of that depth be necessary over all the land, but a new sea would, in addition, be required to envelope the ocean at present existing, without which the laws of hydrostatics would occasion the dispersion of that other new mass of water five hundred feet deep, which should remain covering the land. 'Thus, then, two new oceans are requisite to cover the terraqueous globe nearly to the depth of five hundred feet.
'Supposing the mountains to be only twenty thousand feet high, forty oceans each five hundred feet in height would be required to accumulate on each other, merely in order to equal the height of the mountains. Every successive ocean would contain all the others, and the last of them all would have a circumference containing forty times that of the first.
'In order to form this mass of water, it would be necessary to create it out of nothing. In order to withdraw it, it would be necessary to annihilate it.
'What was that abyss which was broken up, or what were the cataracts of heaven which were opened? Isaac Vossius denies the universality of the deluge; "Hoc est piè nugari." Calmet maintains it, informing us that bodies have no weight in air, but in consequence of their being compressed by air. Calmet was not much of a natural philosopher, and the weight of the air has nothing to do with the deluge. Let us content ourselves with reading and respecting everything in the Bible, without comprehending a single word of it.
'I do not comprehend how God created a race of men in order to drown them, and then substituted in their room a race still viler than the first.
'How seven pairs of all kinds of clean animals should come from the four quarters of the globe, together with two pairs of unclean ones, without the wolves devouring the sheep on the way, or the kites the pigeons, etc., etc.
'How eight persons could keep in order, feed, and water such an immense number of inmates, shut up in an ark-for nearly two yeare, for, after the cessation of the deluge, it would be necessary to have food for all these passengers for another year, in consequence of the herbage being so scanty.'
The dimensions of the ark, which are slightly varied according to the different lengths assigned to the cubit, were between 450 and 574 feet in length, between 75 and 91 feet in breadth, and 45 and 55 feet in height. An ark that size must have been a tremendous undertaking for a man nearly six hundred years old, even with his three sons to help him. The ark was divided into three stories and many rooms, but only had one window and one door. The situation of this door is curious, 'in the side;' if it gave access to all the floors it must have extended from top to bottom. It is hardly possible to imagine a large number of animals, civet cats, musk rats, etc., existing in an ark in which ventilation was so badly provided for; when the door was shut and the window shut to keep out the rain and water, it must have been absolutely stifling. But it is impossible to imagine seven of each of the clean beasts and two of each of the unclean, and seven of each of the birds, crammed into so small a space. Even if there were room for it, we hear nothing of any food being collected for the sustenance of all these birds and beasts. Did they fast? How did Noah know which were clean and which unclean? Thomas Paine treats the account of the flood as follows: —
'We have all heard of Noah's flood; and it is impossible to think of the whole human race, men, women, children, and infants, (except one family) deliberately drowning, without feeling a painful sensation; that must be a heart of flint that can contemplate such a scene with tranquillity. There is nothing in the ancient mythology, nor in the religion of any people we know of on the globe, that records a sentence of their God, or of their Gods, so tremendously severe and merciless. If the story be not true, we blasphemously dishonour God by believing it, and still more so in forcing, by laws and penalties, that belief upon others. I go now to show, from the face of the story, that it carries the evidence of not being true.
'There were no such people as Jews or Israelites in the time that Noah is said to have lived, and consequently there was no such law as that which is called the Jewish or Mosaic Law. It is, according to the Bible, more than six hundred years from the time the flood is said to have happened to the time of Moses, and, consequently, the time the flood is said to have happened was more than six hundred years prior to the law called the law of Moses, even admitting Moses to be the giver of that law, of which there is great cause to doubt.
'We have here two different epochs, or points of time; that of the flood, and that of the law of Moses; the former more than six hundred years prior to the latter. But the maker of the story of the flood, whoever he was, has betrayed himself by blundering, for he has reversed the order of the times. He has told the story as if the law of Moses was prior to the flood; for he has made God to say to Noah, Genesis, chap, vii, v. 2, "Of every clean beast, thou shalt take to thee by sevens, tne male and his female, and of beasts that are not clean by two, the male and his female." This is the Mosaic law, and could only be said after that law was given, not before. There were no such things as beasts clean and unclean in the time of Noah – it is nowhere said they were created so. They were only declared to be so as meats, by the Mosaic law, and that to the Jews only; and there were no such people as Jews in the time of Noah. This is the blundering condition in which this strange story stands.
'When we reflect on a sentence so tremendously severe as that of consigning the whole human race, eight persons excepted, to deliberate drowning, a sentence which represents the Creator in a more merciless character than any of those whom we call Pagans ever represented the Creator to be, under the figure of any of their deities, we ought at least to suspend our belief of it, on a comparison of the beneficent character of the Creator with the tremendous severity of the sentence; but when we see the story told with such an evident contradiction of circumstances, we ought to set it down for nothing better than a Jewish fable, told by nobody knows whom, and nobody knows when.
'It is a relief to the genuine and sensible soul of man to find the story unfounded. It frees us from two painful sensations at once; that of having
