the present at any rate, they may be neglected. If such is the case, I do not see where the line is to be drawn between exactly true, partially true, and mainly untrue forms of science. And what I have said about the current theology at the end of my paper [p. 95] leaves, I think, no doubt as to the category in which I rank it. For all that, I think it would be not only unjust, but almost impertinent, to refuse the name of science to the _Summa_ of St. Thomas or to the _Institutes_ of Calvin. In conclusion, I confess that my supposed "unjaded appetite" for the sort of controversy in which it needed not Mr. Gladstone's express declaration to tell us he is far better practised than I am (though probably, without another express declaration, no one would have suspected that his controversial fires are burning low) is already satiated. In "Elysium" we conduct scientific discussions in {126} a different medium, and we are liable to threatenings of asphyxia in that "atmosphere of contention" in which Mr. Gladstone has been able to live, alert and vigorous beyond the common race of men, as if it were purest mountain air. I trust that he may long continue to seek truth, under the difficult conditions he has chosen for the search, with unabated energy--I had almost said fire-- May age not wither him, nor custom stale His infinite variety. But Elysium suits my less robust constitution better, and I beg leave to retire thither, not sorry for my experience of the other region--no one should regret experience--but determined not to repeat it, at any rate in reference to the "plea for revelation." * * * * * NOTE ON THE PROPER SENSE OF THE "MOSAIC" NARRATIVE OF THE CREATION. It has been objected to my argument from Leviticus (p. 103), that the Hebrew words translated by "creeping things" in Genesis i. 24 and Leviticus xi. 29, are different; namely, "reh-mes" in the former, "sheh-retz" in the latter. The obvious reply to this objection is that the question is not one of words but of the meaning of words. To borrow an illustration from our own language, if "crawling things" had been used by the translators in Genesis and "creeping things" in Leviticus, it would not have been necessarily implied that they intended to denote different groups of animals. "Sheh-retz" is employed in a wider sense than "reh-mes." There are "sheh-retz" of the waters, of the earth, of the air, and of the land. Leviticus speaks of land reptiles, among other animals, as "sheh-retz"; Genesis speaks of all creeping land animals, among which land reptiles are necessarily included, as "reh-mes." Our translators, therefore, {127} have given the true sense when they render both "sheh-retz" and "reh-mes" by "creeping things."