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teeth--all these, with all gaps and imperfections, he urged mankind to believe came into being in an instant. The preface of the work is especially touching, and it ends with the prayer that science and Scripture may be reconciled by his theory, and "that the God of truth will deign so to use it, and if he do, to him be all the glory."(177) At the close of the whole book Gosse declared: "The field is left clear and undisputed for the one witness on the opposite side, whose testimony is as follows: 'In six days Jehovah made heaven and earth, the sea, and all that in them is.'" This quotation he placed in capital letters, as the final refutation of all that the science of geology had built. (177) See Gosse, Omphalos, London, 1857, p. 5, and passim; and for a passage giving the keynote of the whole, with a most farcical note on coprolites, see pp. 353, 354. In other parts of Europe desperate attempts were made even later to save the letter of our sacred books by the revival of a theory in some respects more striking. To shape this theory to recent needs, vague reminiscences of a text in Job regarding fire beneath the earth, and vague conceptions of speculations made by Humboldt and Laplace, were mingled with Jewish tradition. Out of the mixture thus obtained Schubert developed the idea that the Satanic "principalities and powers" formerly inhabiting our universe plunged it into the chaos from which it was newly created by a process accurately described in Genesis. Rougemont made the earth one of the "morning stars" of Job, reduced to chaos by Lucifer and his followers, and thence developed in accordance with the nebular hypothesis. Kurtz evolved from this theory an opinion that the geological disturbances were caused by the opposition of the devil to the rescue of our universe from chaos by the Almighty. Delitzsch put a