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beyond that kind of refutation. If, in the atmosphere generated by the earlier developed sciences, the older growths of biblical interpretation have drooped and withered and are evidently perishing, new and better growths have arisen with roots running down into the newer sciences. Comparative Anthropology in general, by showing that various early stages of belief and observance, once supposed to be derived from direct revelation from heaven to the Hebrews, are still found as arrested developments among various savage and barbarous tribes; Comparative Mythology and Folklore, by showing that ideas and beliefs regarding the Supreme Power in the universe are progressive, and not less in Judea than in other parts of the world; Comparative Religion and Literature, by searching out and laying side by side those main facts in the upward struggle of humanity which show that the Israelites, like other gifted peoples, rose gradually, through ghost worship, fetichism, and polytheism, to higher theological levels; and that, as they thus rose, their conceptions and statements regarding the God they worshipped became nobler and better--all these sciences are giving a new solution to those problems which dogmatic theology has so long laboured in vain to solve. While researches in these sciences have established the fact that accounts formerly supposed to be special revelations to Jews and Christians are but repetitions of widespread legends dating from far earlier civilizations, and that beliefs formerly thought fundamental to Judaism and Christianity are simply based on ancient myths, they have also begun to impress upon the intellect and conscience of the thinking world the fact that the religious and moral truths thus disengaged from the old masses of myth and legend are all the more venerable and authoritative, and that all individual or