Animated Beautiful Nature Wallpaper Biography
source(google.com.pk)
We have seen, thus far, how there came into the thinking of mankind upon the visible universe and its inhabitants the idea of a creation virtually instantaneous and complete, and of a Creator in human form with human attributes, who spoke matter into existence literally by the exercise of his throat and lips, or shaped and placed it with his hands and fingers.
We have seen that this view came from far; that it existed in the Chaldaeo-Babylonian and Egyptian civilizations, and probably in others of the earliest date known to us; that its main features passed thence into the sacred books of the Hebrews and then into the early Christian Church, by whose theologians it was developed through the Middle Ages and maintained during the modern period.
But, while this idea was thus developed by a succession of noble and thoughtful men through thousands of years, another conception, to all appearance equally ancient, was developed, sometimes in antagonism to it, sometimes mingled with it--the conception of all living beings as wholly or in part the result of a growth process--of an evolution.
This idea, in various forms, became a powerful factor in nearly all the greater ancient theologies and philosophies. For very widespread among the early peoples who attained to much thinking power was a conception that, in obedience to the divine fiat, a watery chaos produced the earth, and that the sea and land gave birth to their inhabitants.
This is clearly seen in those records of Chaldaeo-Babylonian thought deciphered in these latter years, to which reference has already been made. In these we have a watery chaos which, under divine action, brings forth the earth and its inhabitants; first the sea animals and then the land animals--the latter being separated into three kinds, substantially as recorded afterward in the Hebrew accounts. At the various stages in the work the Chaldean Creator pronounces it "beautiful," just as the Hebrew Creator in our own later account pronounces it "good."
In both accounts there is placed over the whole creation a solid, concave firmament; in both, light is created first, and the heavenly bodies are afterward placed "for signs and for seasons"; in both, the number seven is especially sacred, giving rise to a sacred division of time and to much else. It may be added that, with many other features in the Hebrew legends evidently drawn from the Chaldean, the account of the creation in each is followed by a legend regarding "the fall of man" and a deluge, many details of which clearly passed in slightly modified form from the Chaldean into the Hebrew accounts.
It would have been a miracle indeed if these primitive conceptions, wrought out with so much poetic vigour in that earlier civilization on the Tigris and Euphrates, had failed to influence the Hebrews, who during the most plastic periods of their development were under the tutelage of their Chaldean neighbours. Since the researches of Layard, George Smith, Oppert, Schrader, Jensen, Sayce, and their compeers, there is no longer a reasonable doubt that this ancient view of the world, elaborated if not originated in that earlier civilization, came thence as a legacy to the Hebrews, who wrought it in a somewhat disjointed but mainly monotheistic form into the poetic whole which forms one of the most precious treasures of ancient thought preserved in the book of Genesis.
Thus it was that, while the idea of a simple material creation literally by the hands and fingers or voice of the Creator became, as we have seen, the starting-point of a powerful stream of theological thought, and while this stream was swollen from age to age by contributions from the fathers, doctors, and learned divines of the Church, Catholic and Protestant, there was poured into it this lesser current, always discernible and at times clearly separated from it--a current of belief in a process of evolution.
The Rev. Prof. Sayce, of Oxford, than whom no English-speaking scholar carries more weight in a matter of this kind, has recently declared his belief that the Chaldaeo-Babylonian theory was the undoubted source of the similar theory propounded by the Ionic philosopher Anaximander--the Greek thinkers deriving this view from the Babylonians through the Phoenicians; he also allows that from the same source its main features were adopted into both the accounts given in the first of our sacred books, and in this general view the most eminent Christian Assyriologists concur.
It is true that these sacred accounts of ours contradict each other. In that part of the first or Elohistic account given in the first chapter of Genesis the _waters_ bring forth fishes, marine animals, and birds (Genesis, i, 20); but in that part of the second or Jehovistic account given in the second chapter of Genesis both the land animals and birds are declared to have been created not out of the water, but "_out of the ground_" (Genesis, ii, 19).
The dialectic skill of the fathers was easily equal to explaining away this contradiction; but the old current of thought, strengthened by both these legends, arrested their attention, and, passing through the minds of a succession of the greatest men of the Church, influenced theological opinion deeply, if not widely, for ages, in favour of an evolution theory.
But there was still another ancient source of evolution ideas. Thoughtful men of the early civilizations which were developed along the great rivers in the warmer regions of the earth noted how the sun-god as he rose in his fullest might caused the water and the rich soil to teem with the lesser forms of life. In Egypt, especially, men saw how under this divine power the Nile slime brought forth "creeping things innumerable." Hence mainly this ancient belief that the animals and man were produced by lifeless matter at the divine command, "in the beginning," was supplemented by the idea that some of the lesser animals, especially the insects, were produced by a later evolution, being evoked after the original creation from various sources, but chiefly from matter in a state of decay.
This crude, early view aided doubtless in giving germs of a better evolution theory to the early Greeks. Anaximander, Empedocles, Anaxagoras, and, greatest of all, Aristotle, as we have seen, developed them, making their way at times by guesses toward truths since established by observation. Aristotle especially, both by speculation and observation, arrived at some results which, had Greek freedom of thought continued, might have brought the world long since to its present plane of biological knowledge; for he reached something like the modern idea of a succession of higher organizations from lower, and made the fruitful suggestion of "a perfecting principle" in Nature.
We have seen that this view came from far; that it existed in the Chaldaeo-Babylonian and Egyptian civilizations, and probably in others of the earliest date known to us; that its main features passed thence into the sacred books of the Hebrews and then into the early Christian Church, by whose theologians it was developed through the Middle Ages and maintained during the modern period.
But, while this idea was thus developed by a succession of noble and thoughtful men through thousands of years, another conception, to all appearance equally ancient, was developed, sometimes in antagonism to it, sometimes mingled with it--the conception of all living beings as wholly or in part the result of a growth process--of an evolution.
This idea, in various forms, became a powerful factor in nearly all the greater ancient theologies and philosophies. For very widespread among the early peoples who attained to much thinking power was a conception that, in obedience to the divine fiat, a watery chaos produced the earth, and that the sea and land gave birth to their inhabitants.
This is clearly seen in those records of Chaldaeo-Babylonian thought deciphered in these latter years, to which reference has already been made. In these we have a watery chaos which, under divine action, brings forth the earth and its inhabitants; first the sea animals and then the land animals--the latter being separated into three kinds, substantially as recorded afterward in the Hebrew accounts. At the various stages in the work the Chaldean Creator pronounces it "beautiful," just as the Hebrew Creator in our own later account pronounces it "good."
In both accounts there is placed over the whole creation a solid, concave firmament; in both, light is created first, and the heavenly bodies are afterward placed "for signs and for seasons"; in both, the number seven is especially sacred, giving rise to a sacred division of time and to much else. It may be added that, with many other features in the Hebrew legends evidently drawn from the Chaldean, the account of the creation in each is followed by a legend regarding "the fall of man" and a deluge, many details of which clearly passed in slightly modified form from the Chaldean into the Hebrew accounts.
It would have been a miracle indeed if these primitive conceptions, wrought out with so much poetic vigour in that earlier civilization on the Tigris and Euphrates, had failed to influence the Hebrews, who during the most plastic periods of their development were under the tutelage of their Chaldean neighbours. Since the researches of Layard, George Smith, Oppert, Schrader, Jensen, Sayce, and their compeers, there is no longer a reasonable doubt that this ancient view of the world, elaborated if not originated in that earlier civilization, came thence as a legacy to the Hebrews, who wrought it in a somewhat disjointed but mainly monotheistic form into the poetic whole which forms one of the most precious treasures of ancient thought preserved in the book of Genesis.
Thus it was that, while the idea of a simple material creation literally by the hands and fingers or voice of the Creator became, as we have seen, the starting-point of a powerful stream of theological thought, and while this stream was swollen from age to age by contributions from the fathers, doctors, and learned divines of the Church, Catholic and Protestant, there was poured into it this lesser current, always discernible and at times clearly separated from it--a current of belief in a process of evolution.
The Rev. Prof. Sayce, of Oxford, than whom no English-speaking scholar carries more weight in a matter of this kind, has recently declared his belief that the Chaldaeo-Babylonian theory was the undoubted source of the similar theory propounded by the Ionic philosopher Anaximander--the Greek thinkers deriving this view from the Babylonians through the Phoenicians; he also allows that from the same source its main features were adopted into both the accounts given in the first of our sacred books, and in this general view the most eminent Christian Assyriologists concur.
It is true that these sacred accounts of ours contradict each other. In that part of the first or Elohistic account given in the first chapter of Genesis the _waters_ bring forth fishes, marine animals, and birds (Genesis, i, 20); but in that part of the second or Jehovistic account given in the second chapter of Genesis both the land animals and birds are declared to have been created not out of the water, but "_out of the ground_" (Genesis, ii, 19).
The dialectic skill of the fathers was easily equal to explaining away this contradiction; but the old current of thought, strengthened by both these legends, arrested their attention, and, passing through the minds of a succession of the greatest men of the Church, influenced theological opinion deeply, if not widely, for ages, in favour of an evolution theory.
But there was still another ancient source of evolution ideas. Thoughtful men of the early civilizations which were developed along the great rivers in the warmer regions of the earth noted how the sun-god as he rose in his fullest might caused the water and the rich soil to teem with the lesser forms of life. In Egypt, especially, men saw how under this divine power the Nile slime brought forth "creeping things innumerable." Hence mainly this ancient belief that the animals and man were produced by lifeless matter at the divine command, "in the beginning," was supplemented by the idea that some of the lesser animals, especially the insects, were produced by a later evolution, being evoked after the original creation from various sources, but chiefly from matter in a state of decay.
This crude, early view aided doubtless in giving germs of a better evolution theory to the early Greeks. Anaximander, Empedocles, Anaxagoras, and, greatest of all, Aristotle, as we have seen, developed them, making their way at times by guesses toward truths since established by observation. Aristotle especially, both by speculation and observation, arrived at some results which, had Greek freedom of thought continued, might have brought the world long since to its present plane of biological knowledge; for he reached something like the modern idea of a succession of higher organizations from lower, and made the fruitful suggestion of "a perfecting principle" in Nature.
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Animated Beautiful Nature Wallpaper
Hi.. I really love this wallpaper.Even i found few more best wallpapers here:
ReplyDeletehttp://hdwallshub.com/hollywood-movies/the-big-bang-theory-movie
Regards,
Hdhub
ReplyDeleteHi... I like this wallpaper. I found few more high resolution wallpapers here:
http://www.hdwallpaperspx.com/travel-and-world/most-beautiful-castle-wallpaper
HD Wallpapers,HD Desktop Wallpapers,HD Images,HD Pictures,HD Photos,3D,Interior Design,Celebrities,Bikes,Cars,Landscape,Planes,Ice cream,Love,Lakes,Nature,Inspirational,Quotes,Islands,Festivals,Paintings,Anime,Food,Babies,Music,Photography,Travel and World,Brands,Logos