(1) Cf., e.g., Skinner, _A Critical and Exegetical
Commentary on Genesis_ (1912), p. ii f.; Driver, _The Book
of Genesis_, 10th ed. (1916), pp. 1 ff.; Ryle, _The Book of
Genesis_ (1914), pp. x ff.

In approaching this particular body of Hebrew traditions, the necessity
for some caution will be apparent. It is not as though we were dealing
with the reported beliefs of a Malayan or Central Australian tribe. In
such a case there would be no difficulty in applying a purely objective
criticism, without regard to ulterior consequences. But here our own
feelings are involved, having their roots deep in early associations.
The ground too is well trodden; and, had there been no new material to
discuss, I think I should have preferred a less contentious theme. The
new material is my justification for the choice of subject, and also the
fact that, whatever views we may hold, it will be necessary for us to
assimilate it to them. I shall have no hesitation in giving you my own
reading of the evidence; but at the same time it will be possible to
indicate solutions which will probably appeal to those who view the
subject from more conservative standpoints. That side of the discussion
may well be postponed until after the examination of the new evidence in
detail. And first of all it will be advisable to clear up some general
aspects of the problem, and to define the limits within which our
criticism may be applied.

It must be admitted that both Egypt and Babylon bear a bad name in
Hebrew tradition. Both are synonymous with captivity, the symbols of
suffering endured at the beginning and at the close of the national
life. And during the struggle against Assyrian aggression, the
disappointment at the failure of expected help is reflected in
prophecies of the period. These great crises in Hebrew history have