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of the Babylonian legends to the Hebrews, see Schrader, Whitehouse's translation, pp. 44,45; as to the Chaldaean belief ina solid firmament, while Schrader in 1883 thought it not proved, Jensen in 1890 has found it clearly expresses--see his Kosmologie der Babylonier, pp.9 et seq., also pp. 304-306, and elsewhere. Dr. Lukas in 1893 also fully accepts this view of a Chaldean record of a "firmament"--see Kosmologie, pp. 43, etc.; see also Maspero and Sayce, the Dawn of Civilization, and for crude early ideas of evolution in Egypt, see ibid., pp. 156 et seq. For the seven-day week among the Chaldeans and rest on the seventh day, and the proof that even the name "Sabbath" is of Chaldean origin, see Delitzsch, Beiga-ben zu Smith's Chald. Genesis, pp. 300 and 306; also Schrader; for St. Basil, see Hexaemeron and Homilies vii-ix; but for the steadfastness of Basil's view in regard to the immutability of species, see a Catholic writer on evolution and Faith in the Dublin Review for July, 1871, p. 13; for citations of St. Augustine on Genesis, see the De Genesi contra Manichoeos, lib. ii, cap. 14, in Migne, xxxiv, 188,--lib. v, cap. 5 and cap. 23,--and lib vii, cap I; for the citations from his work on the Trinity, see his De Trinitate, lib. iii, cap. 8 and 9, in Migne, xlii, 877, 878; for the general subject very fully and adequately presented, see Osborn, From the Greeks to Darwin, New York, 1894, chaps. ii and iii. This idea of a development by secondary causes apart from the original creation was helped in its growth by a theological exigency. More and more, as the organic world was observed, the vast multitude of petty animals, winged creatures, and "creeping things" was felt to be a strain upon the sacred narrative. More and more it became difficult to reconcile the dignity of the Almighty with his work in bringing each