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into the books attributed to Moses, and have thus made our early sacred literature all the more valuable, they have at the same time revealed the limitations of the sacred authors and compilers. They have brought to light facts utterly disproving the sacred Hebrew date of creation and the main framework of the early biblical chronology; they have shown the suggestive correspondence between the ten antediluvian patriarchs in Genesis and the ten early dynasties of the Egyptian gods, and have placed by the side of these the ten antediluvian kings of Chaldean tradition, the ten heroes of Armenia, the ten primeval kings of Persian sacred tradition, the ten "fathers" of Hindu sacred tradition, and multitudes of other tens, throwing much light on the manner in which the sacred chronicles of ancient nations were generally developed. These scholars have also found that the legends of the plagues of Egypt are in the main but natural exaggerations of what occurs every year; as, for example, the changing of the water of the Nile into blood--evidently suggested by the phenomena exhibited every summer, when, as various eminent scholars, and, most recent of all, Maspero and Sayce, tell us, "about the middle of July, in eight or ten days the river turns from grayish blue to dark red, occasionally of so intense a colour as to look like newly shed blood." These modern researches have also shown that some of the most important features in the legends can not possibly be reconciled with the records of the monuments; for example, that the Pharaoh of the Exodus was certainly not overwhelmed in the Red Sea. As to the supernatural features of the Hebrew relations with Egypt, even the most devoted apologists have become discreetly silent. Egyptologists have also translated for us the old Nile story of The Two Brothers, and have shown, as we have already seen, that one of the most