of the Jehovist genealogy, by ascribing to Lamech, here the ninth in order, the age of 777 years.  This can only be explained from JE, where Lamech is seventh in order, and moreover specially connects himself with the number seven by his speech.  Cain is avenged seven times, and Lamech seventy times seven.  Another circumstance shows Q to be posterior to E. The first man is called here not Ha Adam as in JE, but always Adam, without the article (v. 1-5), a difference which Kuenen pertinently compares with that between ho Xristos and Xristos.  But in Q itself (Genesis i.) the first man is only the generic man; if in spite of this he is called simply Adam (Genesis v.), as if that were his proper name, the only way to account for this is to suppose a reminiscence of Genesis ii. iii., though here the personification does not as yet extend to the name.

We come to the story of the flood, Genesis vi.-ix.  In JE the flood is well led up to:  in Q we should be inclined to ask in surprise how the earth has come all at once to be so corrupted, after being so far in the best of order, did we not know from JE.  In omitting the fall, the fratricide of Cain, the sword-song of Lamech, the intercourse of the sons of God with the daughters of men, and parting with the distinctive gloomy colouring which is unmistakably spread over the whole early history of man in JE, the Priestly Code has entirely lost the preparation for the flood, which now appears in the most abrupt and unaccountable way.  As to the contents of the story, the priestly version here agrees to an unusual extent with the Jehovistic one; differing from it chiefly in the artificial, mathematical marking out of the framework.  The flood lasts twelve months and ten days, i.e., exactly a solar year.  It begins in the six hundredth year of Noah, on the seventeenth of the second month, rises for one hundred and fifty days, and begins to fall on the seventeenth of the seventh month.  On the first month the tops of the mountains become visible; in the six hundred and first year, on the first of the first month, the water has abated; on the twenty-seventh of the second month the earth is dry.  God Himself gives instructions and measurements for the building of the ark, as for the tabernacle:  it is to be three stories high, and divided throughout into small compartments; three hundred cubits long, fifty cubits broad, thirty cubits high; and Noah is to make it accurately according to the cubit.  When the water is at its height, on the seventeenth of the second month, the flood is fifteen cubits above the highest mountains—­Noah having apparently not forgotten, in spite of his anxiety, to heave the lead and to mark the date in his log-book.  This prematurely modern measuring and counting cannot be thought by any one to make the narrative more lifelike; it simply destroys the illusion.  All that is idyllic and naive is consistently stripped off the legend as far as possible.  As the duration of