instruction, or to enlarge the bounds of scientific knowledge. So far as the {236} scientific or historical information imparted in these chapters is concerned, it is of little more value than the similar stories of other nations. And yet the student of these chapters can see a striking contrast between them and extra-biblical stories describing the same unknown ages handed down from pre-scientific centuries. Here comes to view the uniqueness of the Bible. The other traditions are of interest only as relics of a by-gone past. Not so the biblical statements; they are and ever will be of inestimable value, not because of their scientific teaching, but because of the presence of sublime religious truth in the crude forms of primitive science. If anyone wishes to know what connection the world has with God, if he seeks to trace back all that now is to the very fountain-head of life, if he desires to discover some unifying principle, some illuminating purpose in the history of the earth, he may turn to these chapters as his safest and, indeed, only guide to the information he seeks. The purpose of the narratives being primarily religious, it is only natural that their lessons should be religious lessons. The one supreme lesson taught throughout the entire section is "In the beginning, God." But each separate narrative teaches its own peculiar lessons. The more important of these are briefly summarized by Driver as follows: "The narrative of creation {237} sets forth, in a series of dignified and impressive pictures, the sovereignty of God; his priority to and separation from all finite, material nature; his purpose to constitute an ordered cosmos, and gradually to adapt the earth to become the habitation of living beings; and his endowment of man with the peculiar, unique possession of self-conscious reason, in virtue of which he became capable of intellectual and moral life, and is even able to know and hold communion with his Maker. In chapters two and three we read, though, again, not in a historical but in a pictorial and symbolic form, how man was once innocent, how he became conscious of a moral law, and how temptation fell upon him and he broke that law. The fall of man, the great and terrible truth, which history not less than individual experience only too vividly teaches each one of us, is thus impressively set before us. Man, however, though punished by God, is not forsaken by him, nor left in his long conflict with evil without hope of victory. In chapter four the increasing power of sin, and the fatal consequence to which, if unchecked, it may lead, is vividly portrayed in the tragic figure of Cain. The spirit of vindictiveness and the brutal triumph in the power of the sword is personified in Lamech. In the narrative of the Flood God's wrath against sin and the divine prerogative of mercy are alike exemplified: {238} Noah is a standing illustration of the truth that 'righteousness delivereth from