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. While his readers soon realized that these assumptions and assertions of overzealous critics no more disproved the main results of biblical criticism than the wild guesses of Kepler disproved the theory of Copernicus, or the discoveries of Galileo, or even the great laws which bear Kepler's own name, they found new mines sprung under some of the most lofty fortresses of the old dogmatic theology. 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 Chaldea 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 Chaldean-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; that the expression in our sacred book, "The Lord smelled a sweet savour" at the sacrifice made by Noah, is "identical with that of the Babylonian poet"; that "it is impossible to believe that the language of the latter was not known to the biblical writer" 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 allowed that the book of