what possible pretext can there be for even hinting a doubt as to the precise truth of the longevity attributed to the Patriarchs? Who that has swallowed the camel of Jonah's journey will be guilty of the affectation of straining at such a historical gnat—nay, midge—as the supposition that the mother of Moses was told the story of the Flood by Jacob; who had it straight from Shem; who was on friendly terms with Methuselah; who knew Adam quite well?

Yet, by the strange irony of things, the illustrious brother of the divine who propounded this remarkable theory, has been the guide and foremost worker of that band of investigators of the records of Assyria and of Babylonia, who have opened to our view, not merely a new chapter, but a new volume of primeval history, relating to the very people who have the most numerous points of contact with the life of the ancient Hebrews. Now, whatever imperfections may yet obscure the full value of the Mesopotamian records, everything that has been clearly ascertained tends to the conclusion that the assignment of no more than 4000 years to the period between the time of the origin of mankind and that of Augustus Caesar, is wholly inadmissible. Therefore the Biblical chronology, which Canon Rawlinson trusted so implicitly in 1859, is relegated by all serious critics to the domain of fable.

But if scientific method, operating in the region of history, of philology, of archaeology, in the course of the last thirty or forty years, has become thus formidable to the theological dogmatist, what may not be said about scientific method working in the province of physical science? For, if it be true that the Canonical Scriptures have innumerable points of contact with civil history, it is no less true that they have almost as many with natural history; and their accuracy is put to the test as severely by the latter as by the former. The origin of the present state of the heavens and the earth is a problem which lies strictly within the province of physical science; so is that of the origin of man among living things; so is that of the physical changes which the earth has undergone since the origin of man; so is that of the origin of the various races and nations of men, with all their varieties of language and physical conformation. Whether the earth moves round the sun or the contrary; whether the bodily and mental diseases of men and animals are caused by evil spirits or not; whether there is such an agency as witchcraft or not—all these are purely scientific questions; and to all of them the Canonical Scriptures profess to give true answers. And though nothing is more common than the assumption that these books come into conflict only with the speculative part of modern physical science, no assumption can have less foundation.

The antagonism between natural knowledge and the Pentateuch would be as great if the speculations of our time had never been heard of. It arises out of contradiction upon matters of fact. The books of ecclesiastical authority declare that certain events happened in a certain fashion; the books of scientific authority say they did not. As it seems that this unquestionable truth has not yet penetrated among many of those who speak and write on these subjects, it may be useful to give a full illustration of it. And for that purpose I propose to deal, at some length, with the narrative of the Noachian Deluge given in Genesis.

The Bampton lecturer in 1859, and the Canon of St. Paul's in 1890, are in full agreement that this history is true, in the sense in which I have defined historical truth. The former is of opinion that the account attributed to Berosus records a tradition—

Moreover, correcting Niebuhr, the Bampton lecturer points out that the narrative of Berosus implies the universality of the Flood.

I may remark, in passing, that many people think the size of Noah's ark "monstrous," considering the probable state of the art of shipbuilding only 1600 years after the origin of man; while others are so unreasonable as to inquire why the translation of Enoch is less an "extravagance" than that of Xisuthros. It is more important, however, to note that the Universality of the Deluge is recognised, not merely as a part of the story, but as a necessary consequence of some of its details. The latest exponent of Anglican orthodoxy, as we have seen, insists upon the accuracy of the Pentateuchal history of the Flood in a still more forcible manner. It is cited as one of those very narratives to which the authority of the Founder of Christianity is pledged, and upon the accuracy of which "the trustworthiness of our Lord Jesus Christ" is staked, just as others have staked it upon the truth of the histories of demoniac possession in the Gospels.

Now, when those who put their trust in scientific methods of ascertaining the truth in the province of natural history find themselves confronted and opposed, on their own ground, by ecclesiastical pretensions to better knowledge, it is, undoubtedly, most desirable for them to make sure that their conclusions, whatever they may be, are well founded. And, if they put aside the unauthorised interference with their business and relegate the Pentateuchal history to the region of pure fiction, they are bound to assure themselves that they do so because the plainest teachings of Nature (apart from all doubtful speculations) are irreconcilable with the assertions which they reject.

At the present time, it is difficult to persuade serious scientific inquirers to occupy themselves, in any way, with the Noachian Deluge. They look at you with a smile and a shrug, and say they have more important matters to attend to than mere antiquarianism. But it was not so in my youth. At that time, geologists and biologists could hardly follow to the end any path of inquiry without finding the way blocked by Noah and his ark, or by the first chapter of Genesis; and it was a serious matter, in this country at any rate, for a man to be suspected of doubting the literal truth of the Diluvial or any other Pentateuchal history. The fiftieth anniversary of the foundation of the Geological Club (in 1824) was, if I remember rightly, the last occasion on which the late Sir Charles Lyell spoke to even so small a public as the members of that body. Our veteran leader lighted up once more; and, referring to the difficulties which beset his early efforts to create a rational science of geology, spoke, with his wonted clearness and vigour, of the social ostracism which pursued him after the publication of the "Principles of Geology," in 1830, on account of the obvious tendency of that noble work to discredit the Pentateuchal accounts of the Creation and the Deluge. If my younger contemporaries find this hard to believe, I may refer them to a grave book, "On the Doctrine of the Deluge," published eight years later, and dedicated by its author to his father, the then Archbishop of York. The first chapter refers to the treatment of the "Mosaic Deluge," by Dr. Buckland and Mr. Lyell, in the following terms: