How, then, can a modern Western scholar analyse with even approximate exactitude an ancient Hebrew work, and on the strength of the language and style dissolve it once more into its component atoms? How can he determine the relation of these atoms one to the other, or presume to fix the dates to which they severally belong? The task would be impossible even in the case of a modern English book, although English is a spoken language with which we are all supposed to be thoroughly acquainted, while its vast literature is familiar to us all. And yet even where we know that a work is composite, it passes the power of man to separate it into its elements and define the limits of each. No one, for instance, would dream of attempting such a task in the case of the novels of Besant and Rice; and the endeavour to distinguish in certain plays of Shakespeare what belongs to the poet himself and what to Fletcher has met with the oblivion it deserved. Is it likely that a problem which cannot be solved in the case of an English book can be solved where its difficulties are increased a thousandfold? The minuteness and apparent precision of Hexateuchal criticism are simply due, like that of the Ptolemaic theory, to the artificial character of the basis on which it rests. It is, in fact, a philological mirage; it attempts the impossible, and in place of the scientific method of comparison, it gives us as a starting-point the assumptions and arbitrary principles of a one-sided critic.[129] Where philology has failed, archæology has come to our help. The needful comparison of the Old Testament record with something else than itself has been afforded by the discoveries which have been made of recent years in Egypt and Babylonia and other parts of the ancient East. At last we are able to call in the aid of the scientific method, and test the age and character, the authenticity and trustworthiness of the Old Testament history, by monuments about whose historical authority there can be no question. And the result of the test has, on the whole, been in favour of tradition, and against the doctrines of the newer critical school. It has vindicated the antiquity and credibility of the narratives of the Pentateuch; it has proved that the Mosaic age was a highly literary one, and that consequently the marvel would be, not that Moses should have written, but that he should not have done so; and it has undermined the foundation on which the documentary hypothesis of the origin of the Hexateuch has been built. We are still indeed only at the beginning of discoveries; those made during the past year or two have for the student of Genesis been exceptionally important; but enough has now been gained to assure us that the historian may safely disregard the philological theory of Hexateuchal criticism, and treat the books of the Pentateuch from a wholly different point of view. They are a historical record, and it is for the historian and archæologist, and not for the