“We have seen that the whole population of Israel at the exodus may be reckoned at two millions. Now we cannot well allow for a _living_ man, with room for his cooking, sleeping, and other necessaries and conveniences of life, less than three times the space required for a _dead_ one in his grave.... Let us allow, however, for each person on the average three times 6 feet by 2 feet, the size of a coffin for a full-grown man,—that is, let us allow for each person 36 square feet or 4 square yards. Then it follows that ... the camp must have covered, the people being crowded as thickly as possible, an area of 8,000,000 square yards, or more than 1652 acres of ground. “Upon this very moderate estimate, then (which in truth is far within the mark), we must imagine a vast encampment of this extent, swarming with people, more than _a mile and a half across_ in each direction, with the tabernacle in the centre.... Thus the refuse of these sacrifices would have had to be carried by the priest himself (Aaron, Eleazar, or Ithamar,—there were no others) a distance of three-quarters of a mile.... “But how huge does this difficulty become, if, instead of taking the excessively cramped area of 1652 acres, less than _three square miles_, for such a camp as this, we take the more reasonable allowance of Scott, who says, ‘this encampment is computed to have formed a moveable city of _twelve miles square_, that is, about the size of London itself,’—as it well might be, considering that the population was as large as that of London, and that in the Hebrew tents there were no first, second, third, and fourth stories, no crowded garrets and underground cellars. In that case the offal of these sacrifices would have had to be carried by Aaron himself, or one of his sons, a distance of six miles.... In fact, we have to imagine the priest having himself to carry, on his back, on foot, from St. Paul’s to the outskirts of the metropolis, the ‘skin, and flesh, and head, and legs, and inwards, and dung, even the whole bullock’.... This supposition involves, of course, an absurdity. But it is our duty to look plain facts in the face”—(Part i. pp. 38-40). We agree with Dr. Colenso that this is a “huge difficulty”, and that the duties of the priest, as described by him, involve a manifest absurdity. But we contend that the duties of the priest, as described by him, are not to be found in the Pentateuch; that _all the circumstances_ which constitute the difficulty and the absurdity are simply _additions of his own_. This is indeed a serious charge against a writer who represents himself to the public as an earnest and conscientious searcher after truth. But we hope to satisfy our readers that it is a plain and obvious fact; and it is our duty, as Dr. Colenso truly tells us, “to look plain facts in the face”.