tiquity fatal to the sacred chronology of the Hebrews. He also cast aside a mass of doubtful apologetics and dealt frankly with the fact that very many of the early narratives in Genesis belong to the common stock of ancient tradition, and, mentioning as an example the cuneiform inscriptions which record a story of the Accadian king Sargon—how "he was born in retirement, placed by his mother in a basket of rushes, launched on a river, rescued and brought up by a stranger, after which he became king"—he did not hesitate to remind his readers that Sargon lived a thousand years before Moses; that this story was told of him several hundred years before Moses was born; and that it was told of various other important personages of antiquity. The professor dealt just as honestly with the inscriptions which show sundry statements in the book of Daniel to be unhistorical; candidly making admissions which but a short time before would have filled orthodoxy with horror.
A few years later came another testimony even more striking. Early in the last decade of the nineteenth century it was noised abroad that the Rev. Professor Sayce, of Oxford, the most eminent Assyriologist and Egyptologist of Great Britain, was about to publish a work in which what is known as the "higher criticism" was to be very vigorously and probably destructively dealt with in the light afforded by recent research among the monuments of Assyria and Egypt. The book was looked for with the most eager expectation by the supporters of the traditional view of Scripture; but, when it appeared, the exultation of the traditionalists was speedily changed to dismay. For Prof. Sayce, while showing some severity toward sundry minor assumptions and assertions of biblical critics, confirmed all their more important conclusions which properly fell within his province. A few of the statements of this champion of orthodoxy may be noted. He allowed that the week of seven days and the Sabbath rest are of Babylonian origin; indeed, that the very word "Sabbath" is Babylonian; that there are two narratives of Creation on the Babylonian tablets, wonderfully like the two leading Hebrew narratives in Genesis, and that the latter were undoubtedly drawn from the former; that the "garden of Eden" and its mystical tree were known to the inhabitants of Chaldæa in pre-Semitic days; that the beliefs that woman was created out of man, and that man by sin fell from a state of innocence, are drawn from very ancient Chaldæan-Babylonian texts; that Assyriology confirms the belief that the book Genesis is a compilation; that portions of it are by no means so old as the time of Moses; and that the story of Joseph and Potiphar's wife was drawn in part from the old Egyptian tale of The Two Brothers. Finally, after a multitude of other concessions, Prof. Sayce al-