532-537; for a presentation of the difficulties yet unsolved, see an article by Plummer in the London Popular Science Review for January, 1875; for an excellent short summary of recent observations and thoughts on this subject, see T.Sterry Hunt, Address at the Priestley Centennial, pp.

7, 8; for an interesting modification of this hypothesis, see Proctor's writings; for a still more recent view see Lockyer's two articles on The Sun's Place in Nature for February 14 and 25, 1895.
The revelations of another group of sciences, though sometimes bitterly opposed and sometimes "reconciled" by theologians, have finally set the whole question at rest.

First, there have come the biblical critics--earnest Christian scholars, working for the sake of truth--and these have revealed beyond the shadow of a reasonable doubt the existence of at least two distinct accounts of creation in our book of Genesis, which can sometimes be forced to agree, but which are generally absolutely at variance with each other.

These scholars have further shown the two accounts to be not the cunningly devised fables of priestcraft, but evidently fragments of earlier legends, myths, and theologies, accepted in good faith and brought together for the noblest of purposes by those who put in order the first of our sacred books.
Next have come the archaeologists and philologists, the devoted students of ancient monuments and records; of these are such as Rawlinson, George Smith, Sayce, Oppert, Jensen, Schrader, Delitzsch, and a phalanx of similarly devoted scholars, who have deciphered a multitude of ancient texts, especially the inscriptions found in the great library of Assurbanipal at Nineveh, and have discovered therein an account of the origin of the world identical in its most important features with the later accounts in our own book of Genesis.
These men have had the courage to point out these facts and to connect them with the truth that these Chaldean and Babylonian myths, legends, and theories were far earlier than those of the Hebrews, which so strikingly resemble them, and which we have in our sacred books; and they have also shown us how natural it was that the Jewish accounts of the creation should have been obtained at that remote period when the earliest Hebrews were among the Chaldeans, and how the great Hebrew poetic accounts of creation were drawn either from the sacred traditions of these earlier peoples or from antecedent sources common to various ancient nations.
In a summary which for profound thought and fearless integrity does honour not only to himself but to the great position which he holds, the Rev.Dr.Driver, Professor of Hebrew and Canon of Christ Church at Oxford, has recently stated the case fully and fairly.

Having pointed out the fact that the Hebrews were one people out of many who thought upon the origin of the universe, he says that they "framed theories to account for the beginnings of the earth and man"; that "they either did this for themselves or borrowed those of their neighbours"; that "of the theories current in Assyria and Phoenicia fragments have been preserved, and these exhibit points of resemblance with the biblical narrative sufficient to warrant the inference that both are derived from the same cycle of tradition." After giving some extracts from the Chaldean creation tablets he says: "In the light of these facts it is difficult to resist the conclusion that the biblical narrative is drawn from the same source as these other records.