phus and others; the latter, a Phoenician priest, whose cosmogony is known only through the works of Philo of Byblus, a writer of the early Christian era. It was in 1874 that Mr. George Smith made the discovery of the tablets containing the Babylonian legends of the Creation, which have since been carefully studied by such Assyriologists as Oppert, Schrader, Sayce, Pinches, and Boscawen. At first there was some doubt about the meaning of parts of the text, but now a sufficient consensus of opinion has been reached to assure us that the whole is clearly and adequately interpreted. The tablets were copied about the year 660 B.C., and formed part of the library of King Assurbanipal in Nineveh. The works deposited in this temple library were copies of older works in the Temple of Nebo at Borsippa, multiplied, by royal command, "for the instruction of the people." (Surely here is an instructive parallel, helping us to understand what happened in Jewish history in the reigns of Jehoshaphat, Hezekiah, and Josiah.) Duplicates of these tablets have been discovered at Borsippa, and have greatly aided in the elucidation of obscure passages. There seem to have been seven tablets in the series, giving an account of the Creation; without going into detail, we transcribe the following account of them from Mr. Boscawen's volume (p. 41):— Tablet i.—The Pre-Creative state and the First Day-Gen. i. 1-5. Tablets ii., iii., iv. - The Creation of Light and the war between Light and Darkness. The victory of the former and the separation of Heaven and Earth, the banishment of the Dragon of Chaos to the depths of the under world. The earth planted. This group corresponds in general to the work of the Second and Third Days -Gen. i. 6—13. Tablet v.-Creation and ordering of the heavenly bodies. Corresponds nearest of all to the Fourth Day-Gen. i. 14-19. Tablet vi.-Lost. Tablet vii.-Creation of cattle and creep ing things, and probably man also. The similarities between the Babylonian and the Hebrew "Genesis” are unmistakable. In both we find a primeval chaos, indicated in the tablets by a word Tiamat exactly corresponding to Tehom (abyss), of Gen. i. 2. In both we notice the orderly production of the universe in six or seven succes sive periods, the order observed proceeding in each case from the creation of light to that of the firmaments and heavenly bodies, and ending with man. In verse 6, of the above extract, there is a very curious verbal parallel with Gen. ii. 5. The full measure of the similarity can, however, only be seen by following the outline of the Baby lonian account as а whole. The most striking agreement is perhaps discernible in the fifth tablet, which corresponds to the work of the Fourth Day described in Genesis. "The constellations he arranged them, the stars he fixed. He established the position of the stars, and for the seasons their, the origin of all things? There can be bounds, not to make fault or error of any kind. The illuminator he caused to shine to rule the night; he appointed him to establish the night until the coming forth of the day. There is much more astronomical detail in the Babylonian cosmogony, but the outline presents an unmistakable family likeness to the Hebrew narrative. So marked is this, that some scholars have supposed that the Hebrew cosmogony is lineally descended from the AssyrioBabylonian; being borrowed from it, either directly at the time of the Babylonian captivity, or indirectly in earlier times. The former is for various reasons an improbable, if not impossible, supposition, and the latter can hardly be said to represent the facts of the case. The kinship between the accounts is not to be denied, but the differences are even more obvious and important. The order of Creation is not precisely the same in the two accounts; the creation of light is represented in the Babylonian narrative as resulting from a kind of conflict between a deity and chaos; on the seventh tablet the Babylonian account continues its description of creative work, while Genesis speaks of Divine rest and the institution of the Sabbath. But the fundamental and ruling difference is all-important. The tablets speak of many gods, Genesis of One God; the tablets describe the gods themselves as the product of the all-generating abyss, whilst the dominating thought of a creative Mind, a directing Will and Word which distinguishes the Biblical cosmogony from all others is spicuous by its absence. Despite the marks of agreement between the two accounts which superficially arrest attention, every reader feels that he has passed into another atmosphere as he leaves the contents of the tablets for the Scriptures. The former is childish, the latter sublime. The Babylonian story is a human mythology, the Hebrew a Divinely inspired religion. con What then is the relation between these kindred, yet distinct, accounts of little doubt that the view now generally accepted by scholars is correct, that both contain a version of a very early Semitic tradition, the outlines of which may be more or less clearly discerned in each, while the characteristic and distinctive features separate them one from another as widely as the poles. Another legend, obtained from Cutha in Babylonia, and conjectured to date as early as 2350 B.C., varies from both accounts in such a way as to confirm this view of the family relationship. There were probably many versions of the great "Creation-epic" current in various forms among the different branches of the Semitic race. Some of these are now in our possession, more may yet be discovered. The Hebrew version belongs, yet does not belong, to this family, wears the family features with so different an air that the student of mythologies is startled and bewildered. The student of the Bible may be for the time bewildered also. He may ask, Are we to accept as inspired an account of Creation which is said to present a family likeness to a Babylonian myth, and is the first chapter of Genesis, with its sacred and impressive teaching only one degree removed from a childish polytheistic legend? Closer consideration, however, assures us that it has never been a Divine method in teaching man to reveal to him directly a knowledge of physical facts which it was every way better that he shoul study and understand for himself. Neither as regards astronomy, geology, biology, or any form of physical science does Genesis anticipate modern discoveries, though the measure of agreement between this sublime chapter and the physical theories of our own day is in many ways very remarkable. But, given the inspired Hebrew, whoever he was, who wrote the Scriptural account of Creation under Divine guidance, and we find in him the same subtle blending of the human and the Divine which meets us everywhere throughout the sacred Scriptures. There is the measure of human igno between the Scriptures and the tablets, but amidst what difference! The latter tells us how the gods Anu, Bel, and others, brought about the Flood, but were themselves afterwards so terrified by it that they "sought a refuge. The god, like a dog in his kennel, crouched down in a heap. Istar cries like a mother." The god Ea commands Hasisadra to build a great ship like a dwelling-house, and cover it with bitumen within and without. The story describes the sending forth of dove and swallow and raven from the ship of refuge, the sending forth of the animals and the offering of sacrifices, which were well-pleasing to the gods, who "gathered like flies over the sacrifices. Thereupon the great goddess, at her approach, lighted up the rance, a Semite brought up amidst | made plain. Similarities strike us traditions concerning the origin of all things which are not miraculously removed from his mind to make way for unimaginable and useless "science" characteristic of ages to come; but there is also the marvellous measure of Divine inspiration, filling the spirit with celestial light and fire, so that the old form of cosmogony is transfigured, transformed till it is hardly recogniz able. The chapter-or chapters, if we consider Gen. i. 1, ii. 4 to represent an "Elohistic," ch. ii. 4-7 to represent a "Jehovistic" account of Creation-is simply filled with God! A Divine radiance illumines it from the first line to the last. "In the beginning GODcreated the heavens and the earth!" He spake and it was done; He commanded and it stood fast. Some features of the old legend remain, but | rainbow, which Anu had created its follies, its childishness, its low conceptions of the universe, of man, above all its low and degrading conceptions of the Divine, are gone, and there remains only that which, when rightly understood, avails to teach not the Jew only, but the Gentile, not early Israel only, but the wise and learned of all time, a narrative of Creation whose form may belong to the seen and temporal, but where substance claims high kindred with the unseen and eternal. Similar lessons are taught by the narrative of the Flood. A comparison of the Babylonian and Hebrew accounts of the Great Deluge which figure so largely in the sacred books of both nations, makes it certain that there is a common basis of tradition underlying both. And, curiously enough, just as it has been long recognized that two narratives are blended together in the account of the Flood given in Genesis, so Assyriologists assure us that more than one "hand" is discernible in the Assyro-Babylonian narrative which caused SO much sensation when given to the world by George Smith twenty years ago. Its scope and character are better understood now than then, and the place which it occupies in the series of the so-called Izdubar legends has been according to his glory." Again what likeness, amidst what unlikeness! Enough of form and outline remains to show that these peoples — Assyrians, Babylonians, Hebrews-had something in common, mingled with so much of difference as has sufficed to relegate the stories of the tablets to the mounds of Borsippa, and the dusty researches of archæologists, leaving the story of Genesis to enlighten and impress a world. Naturally the most is made of the contents of these monuments by those who do not believe in revelation and deny or try to explain away the supernatural. For them the first chapter of Genesis is but another series of myths concerning Lakhmu and Lakhamu, of just as little value, as the Babylonian edition, though of more widespread renown. It is but playing into the hands of such sceptics for devout students of Genesis to deny or ignore obvious facts. Religion will never lose anything by facing truth, from whatever quarter it comes or whatever aspect it wears. The view of Revelation which regards the account of Creation as a store of supernatural information, directly communicated to the mind of Moses and anticipating the scientific discoveries of modern times, reconcilable in all its details with | important part of human life. "What the ascertained knowledge of to-day, is no longer tenable. But we shall gain a loftier, not a lower, idea of God's dealings with men, when our eyes are opened to see what Revelation really means, and how it has pleased God in all generations to train and educate his ignorant and wayward children. "His ways are not as our ways, nor His thoughts as our thoughts." He took one branch of the Semitic stock in western Asia just as they were, and trained their slow minds and stubborn wills to accomplish His own wise designs for all mankind. He is the God of the Jews and of the Gentiles also. "He hath made of one blood all nations to dwell together on all the face of the earth;" yet he had also chosen one people for his own possession and given them a work to do, which was to be not for themselves alone, but for the world. Joshua could speak to Israel of "the gods which your fathers served on the other side of the flood and in Egypt," those fathers who "dwelt on the other side of the flood in old times, even Terah, the father of Abraham and the father of Nachor," and for long centuries the people needed to be urgently exhorted to leave those other gods and serve Jehovah. Not by a miracle were they or their leaders lifted above the ignorance and superstition which was around them and within them. The Scripture narrative tells us faithfully of their temptations and their falls; tells us also of the Divine teaching given, the Divine help afforded, and at the long last the Divine conquest achieved. A knowledge of the human side of what we are rightly accustomed to call "sacred history" need not, should not, abate in us any of our reverence for its marvellous Divine manifestations, but rather deepen and increase it. A knowledge of the life of the nations around will not, or at least ought not, to diminish our appreciation of the Divine element in the history of Israel which made that chosen people, while so like their neighbors and kinsmen in many things, so wonderfully to differ from them in the highest and most advantage then hath the Jew? Much every way; chiefly because that unto them were committed the oracles of God." To Greece, mankind owes art and culture; to Rome, civil law and crder; to Israel, religion. The glory of Israel cannot be taken away. Israel stands alone amongst the nations, and her unique vocation is only the more distinctly emphasized by all the facts. recently revealed to us concerning her kinship with other nations of western Asia. Το Israel pertaineth "the adoption and the glory, and the cove nants and the giving of the law, and the service of God and the promises." Hers were "the fathers," and to her much more might have belonged than the fathers and the promises had she been worthy of her high calling, and faithful to the trust implied in her lofty heritage. "Of whom, as concerning the flesh, Christ came"-came unto his own;. and they that were his own received him not. The history of Israel in its origin, its course, its errors, its fall, and the rising again which is yet to be, is the enigma of history. We welcome everything which will enable us to understand it better. We have gathered, hastily and imperfectly, a few of many "lessons from the monuments." Some of these may be not altogether welcome, others it will take the Church some little time to master. But God has many ways of teaching those who are willing to learn of him. He has spread before the present generation the marvellous story unfolded by physical science, and now there are being unrolled before our eyes pages of long-forgotten history, full of a deep significance and teaching of their own. The stars and the suns, the rocks and the hills, all the forms of life in their long evolution from diatom to man, have a voice with which to speak of the Divine to willing and instructed hearts. So have the buried cities and ruined palaces which have been giving up their dead, and telling to wondering ears of the life of man as it was lived long millenniums since, and their voice, with the message they have to give, we appreciate the sensational and bloodcurdling style of fiction. are only just beginning to understand. | children begin at an early age to But the lessons of primeval human history, like the lessons of nature, when rightly read, only add fresh light and impart new lustre to that Word of God which liveth and abideth forever. From The Gentleman's Magazine. VILLAGE CRAFT. BY MARY HARTIER. "Anne, I can't bide in that house by myself any longer. If you and John will have me back again in the old place I don't care how soon I come." So saying, Farmer Pearse dropped into a straight-backed chair by the side of the bearth, and began to fill his pipe with the air of a man whose affairs are settled to his entire satisfaction. His daughter paused a minute in her work of polishing the brass tankards and bowls that adorned a huge oak chest standing against the wall opposite the fire. "Well, father, I think that's the most sensible thing I've heard you say for some time. There's your chair always placed ready for you in the chimney-corner, and when you are not here nobody else sits in it." "Seems to me, my dear, I generally am in this chair. I've spent too many years in this old house for it not to seem more like home than any other place in the world. When I gave up the farm to you and John I thought I should be glad of a bit of quiet in my old age, but, bless my soul, I get properly tired-out and maze-headed | with having nothing to do. If I am here I can get about and keep an eye on the men; but down at my little house, with no cattle and no crops to look after 'tis about as cheerful as if I were tucked away snug in the old churchyard." "I hope the children won't be a worry to you, father," said Anne Bonifant, as Tommy began to poke the burning logs with his grandfather's silver-topped walking-stick, while the youngest curly-haired girl of four climbed into his lap and demanded, ""Tory, granfer, one about big lions that roar," for "I'll soon settle the little wretches if they get too much for me," said Farmer Pearse as he seized his stick and flourished it threateningly at his grandson, who did not, however, seem greatly alarmed. "Drat the little twoad! Get along with 'ee," as Tommy began to give battle for his rights. "I shan't mind a bit of noise now and then. At any rate it will be a change. I'll tell 'ee what 'tis, my dear, I do miss your poor mother's tongue most turrabul. My! how 'er did chitter, to be sure; the dear soul never stopped from morning to night, and though I didn't take much notice of it while it was going on, yet it seemed kind of cheerless when it stopped." "Did Betty Mock manage pretty comfortably for you?" asked Anne, working round in true feminine fashion to get at her father's reason for suddenly breaking up his establishment. "I can't stand that old Mother Mock any longer," said the farmer, giving the logs a vigorous kick to relieve his mind; and the sparks danced up the chimney, while the renewed blaze flickered on the shining brass opposite. "She's a drabitted old fagot, and never opens her mouth except to grizzle and growl about her rheumatics, and to say what a shame it is she should have to work so hard at her time of life. Then, when I suggest she had better have a maid to help her, she turns round and says she knows she's getting old, but it's very hard to have it thrown in her face that she can't cook properly, or do the work as quickly as she could once, and she supposes I want to turn her off in her old age, and have some flighty young gadabout in her place. Old Betty Mock may bide there as long as she likes, but she won't see me back again in a hurry." Farmer Pearse, having given vent to his feelings and filled his pipe at the same time, picked out a stick red-hot at one end to light it with. This was accomplished safely, though his beard did appear in deadly peril from stray |