As I have pointed out, the second verse has an interesting parallel in Jeremiah iv. 23: "I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light." I conceive that there is no more allusion to chaos in the one than in the other. The earth-disk lay in its watery envelope, like the yolk of an egg in the _glaire_, and the spirit, or breath, of Elohim stirred the mass. Light was created as a thing by itself; and its antithesis "darkness" as another thing. It was supposed to be the nature of these two to alternate, and a pair of alternations constituted a "day" in the sense of an unit of time.
The next step was, necessarily, the formation of that "firmament," or dome over the earth-disk, which was supposed to support the celestial waters; and in which sun, moon, and stars were conceived to be set, as in a sort of orrery. The earth was still surrounded and covered by the lower waters, but the upper were separated from it by the "firmament," beneath which what we call the air lay. A second alternation of darkness and light marks the lapse of time.
After this, the waters which covered the earth-disk, under the firmament, were drawn away into certain regions, which became seas, while the part laid bare became dry land. In accordance with the notion, universally accepted in antiquity, that moist earth possesses the potentiality of giving rise to living beings, the land, at the command of Elohim, "put forth" all sorts of plants. They are made to appear thus early, not, I apprehend, from any notion that plants are lower in the scale of being than animals (which would seem to be inconsistent with the prevalence of tree worship among ancient people), but rather because animals obviously depend on plants; and because, without crops and harvests, there seemed to be no particular need of heavenly signs for the seasons.
These were provided by the fourth day's work. Light existed already; but now vehicles for the distribution of light, in a special manner and with varying degrees of intensity, were provided. I conceive that the previous alternations of light and darkness were supposed to go on; but that the "light" was { 129} strengthened during the daytime by the sun, which, as a source of heat as well as of light, glided up the firmament from the east, and slid down in the west, each day. Very probably each day's sun was supposed to be a new one. And, as the light of the day was strengthened by the sun, so the darkness of the night was weakened by the moon, which regularly waxed and waned every month. The stars are, as it were, thrown in. And nothing can more sharply mark the doctrinal purpose of the author, than the manner in which he deals with the heavenly bodies, which the Gentiles identified so closely with their gods, as if they were mere accessories to the almanac.