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Cornell Aniversity Library

THE EISENLOHR COLLECTION IN
EGYPTOLOGY AND ASSYRIOLOGY

PRESENTED TO CORNELL UNIVERSITY BY

A. Abraham

1902

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THE ROUTE

OF

THE ExODUS.

LY

EDOUARD NAVILLE, D.Lrr., Px.D.

BEING THE ANNUAL ADDRESS OF THE VICTORIA INSTITUTE,
1891.

AUTHOR’S COPY.
THE ROUTE

OF

THE EAODUS.

BY

EDOUARD NAVILLE, D.Lrr., Pa.D.

BEING THE ANNUAL ADDRESS OF THE VICTORIA INSTITUTE.
1891.

AUTHOR’S COPY.
PROCEEDINGS AT THE TWENTY-FIFTH ANNUAL MEETING
OF THE VICTORIA INSTITUTE, HELD (AT THE HOUSE
OF THE SOCIETY OF ARTS) 25rn JUNE, 1891.

Sir G. Gaprisex Stoxss, Bart., M.P., V.P.R.S., President, in the chair.
The Report having been read, its adoption was moved by—

Sir Joseru Farrer, M.D., K.C.8.1L, F.R.S8., who said that on account
of the Right Hon. the Lord Chancellor finding himself prevented by an
engagement from being present that evening, he had been called upon to
move the adoption of the very satisfactory report: He referred to the
steady progress of the Institute, and the cordial support accorded by
all who belonged to it, adding that it might do even more if the number
of its members was further increased by its supporters.

The Right Hon. Lord Pruner, Archbishop of Dublin, being detained
by a special engagement, the Ven. Dr. Mouxs, Archdeacon, of Mid China,
seconded the resolution, referring to the great advantage he found the
journal of the Transactions in his far off home; and as elsewhere so now
in China, its circulation was beginning to be needed as European civiliza-
tion came in.

Dr. Navitur’s address having been read in his absence by Dr. the Rev.
W. Waieut, D.D.,

The Right Rev. Bishop Sratzy, D.D., moved a vote of thanks to
Dr. Naville for his intensely interesting and valuable Address, and to all
those who had read papers during the session.

This was seconded by Sir Jonn Coops, K.C.M.G., C.E., who referred
to the salt deposits met with in the Suez Canal surveys and excavations
which he had made for the Government.

Sir THEoporE Forp moved a vote of thanks to the President, which
was seconded by—

Mr. A. McArruour, M.P., who said he had the privilege of having been
associated with the Institute since its foundation, and heartily congratu-
lated it on its progress and the value of its work.

The members and their friends then adjourned to the Museum, where
refreshments were served.
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THE ADDRESS.

THE ROUTE OF THE EXODUS.
By Epovarp NAVILLE.

HE route which the Israelites followed when they were
a leaving Egypt is a topic on which travellers and com-
mentators of Scripture have dwelt at great length, and on
which they have put forth most divergent views. Though
there are still many doubtful points on which we cannot
sronounce with certainty, the excavations made recently
fine thrown much light on several points of the Exodus,
especially on the first days of the jouwmey. They have
contributed to elucidate the passage of the Red Sea, the
crowning episode, the historical character of which is not
denied even by authors of well known rationalistic tenden-
cies.* ‘This great event I consider also as the limit of m
subject. Ido not intend to follow the Israelites beyond the

* Wie indess auch der eigentliche Vorgang dieses in seiner geschicht-
lichen Gewissheit feststehenden Ereignisses gewesen sein mag..... Ewald,
“Gesch. der Volkes Israel,” IL., p. 109.

VICTORIA INSTITUTE, 1891.
EDUUARD NAVILLE.

borders of Egypt, but I should like to describe how the
scriptural narrative of the Exodus seems to me to be ex-
plained in the light of the late discoveries in Egypt.

I shall recall only in a few words what concerns the
arrival of the Israelites in Egypt. Most Egyptologists have
adopted as correct the statement for which we are indebted
to the Byzantine chronographer Syncellus, who says that it
was under the king Apophis, in Egyptian Apepi, that Joseph
attained the high dignity which is described in Scripture.
Apepi is known to us as one of the last, perhaps even the
very last, Hyksos king. The Hyksos were foreign invaders,
and, in all probability, Mesopotamians, who had been driven
out of their country by great events which took place in
the valley of the Tigris and the Euphrates. They were
a mixed race; the mass of the population seems to have
been Semitic, while their rulers, judging from the type of
their faces, such as they are seen on the monuments of
Tanis aud Bubastis, were of Turanian origin. Undoubtedly
their invasion had been marked, as is related by Manetho,
by destruction, plunder, and violence, as is usual in Eastern
wars; but the Hyksos had soon yielded to the influence of
the more cultivated race over which they reigned. The
conquered had by degrees overcume the conquerors, who
had adopted the customs, the language, the writing, the
civilization of the Egyptians; all except the religion. For,
notwithstanding several centuries of dominion, the religion
still raised between the Hyksos and their subjects an in-
superable barrier. “They reigned ignoring Ra,’ meaning
in hostility against the Sun-god. Such is the way in which
a native queen describes their rule two centuries after the
first rebellion against them.

It is probable that the fact of the Hyksos kings being Meso-
potamians, contributed to dispose them favourably towards
the Hebrews who had the same origin, It is well known
that for Abraham and his family, and especially Jacob,
Mesopotamia, lrwn Nuhuraim, was above all their country,*
whereas they considered themselves as strangers in Canaan.
“An Aramean ready to perish, or, wandering, was my father,”
says the author of Dcuteronomy.t The tradition lasted down
to the time of Josephus. This Jewish writer relates the
events of (fenesis in a narrative which is parallel to that
of Scripture, and which is based on the Holy text. When

* Genesis xxiv., 4, 11, ete.
t+ xxvi., 5, margin of the Revised Bible.
2
THE ROUTE OF THE EXODCS.

he reaches the point of the arrival of Jacob into Egypt, like
Genesis also he interrupts his narrative in order to introduce
the description of the family of the patriarch; but before
beginning it he gives the following curious reason for quoting
all the names: “I thought it necessary to record those
names, in order to inform those who do not suspect it, that
we are Mesopotamians and not Egyptians.” *

It is easy to notice in the narrative of Scripture that there
is a difference between the king and bis subjects. The native
Egyptians could not look favourably on the establishment of
strangers who belonged to the race whose rule they hated.
“Every shepherd is an abomination unto the Egyptians.” |
believe that this passage must not be understood as referring
to all shepherds in general. We must remember that in the
Egyptian inscriptions the most usual name of the Hyksos is
the shepherds or the nomads of Asia, and it is natural that the
Egyptians should have felt towards the Hebrews the same
antipathy as towards their rulers who had the same origin as
the Hebrews, and who were hostile to the Egyptian gods.
This is the origin of the ill will, the ’ucxoAda, which according
to Josephus existed between the Egyptians and the Hebrew
immigrants.

The Israelites were settled in the land of Goshen. The
excavations which I made in 1885 at Saft el Henneh, six
miles Kast of Zagazig, have enabled me to determine the
exact site of the land of Goshen, at least of the territory
which was originally assigned as residence to the family of
Jacob ; for we must admit that when the people increased in
number, they extended beyond the limits of the land which
had been allotted to them at the beginning. They spread in
the south towards Heliopolis, in the north towards Tanis, and
in the east in the direction of the Red Sea. I shall here
briefly sum up the information which we derive from the
hieroglyphical inscriptions and the ancient authors, apart
from Scripture, in reference to the land of Goshen.

The word Goshen, jwa, has been translated by the Sep-

tuagint Técev "ApaBias, Gesen of Arabia. The name Arabia
must be interpreted here as meaning the nome or province of
Arabia mentioned by the geographer Ptolemy, and by Pliny,
and the capital of which was called by the Greeks Phacusa,
Let us go back not to the time when the Septuagint made
their translation, viz., under Ptolemy Philadelphos, when great

* Josephus, “ Ant. Jud.,” IL, 177, ed. Niese.
+ See “Goshen,” p. 14-20.
3
EDOUARD NAVILLE

changes had taken place in the division of the land; but as
far as the XVIIIth or the XI Xth dynastry, when the Israelites
still occupied the land which they had received as allotment
from the Hyksos king. At that time Egypt of the North,
the Delta, was divided into 15 nomes or provinces, instead
of 23, which existed under the Ptolemies and the Romans.
One of the largest in extent had for its capital Heliopolis,*
called in Scripture Aven and On. It comprised the greatest
part of the land which is crossed by traveilers going from
Cairo to Suez, and where are at present the cities and
villages of Kalioub, Shibeen el-Kanater, Belbeis, Zagazig, and
Tell el-Kebir. The great city of Bubastis, one of the chief
resideuces of the Hyksos kings, was also included in this

rovince, which was limited on the east by the nome of
Dithom, called under the Ptolemies, Heroopolitan. The
nome of Arabia and that of Bubastis, which later on were
separated from the nome of Heliopolis, did not yet exist as
distinct administrative divisions. About six miles east of
Bubastis was the region called Kesem or Kes, which seems to
have been also styled the water of Ra. A Dutch scholar,
Van der Hardt, had already suggested in the last century
that the root Kes of the name Kesem was to be found in the
second syllable of the name Phacusa where it is preceded by
the Coptic article pa or pha. Phacusa we know from Ptolemy
to have been the capital of the nome of Arabia. As late as
the 4th century of the Christian era, a woman coming from
France and going to the Holy Land and to Egypt, Silvia
Aquitana, mentions repeatedly in the narrative of her
pilgrimage, that the land of Goshen was in her time the
nome of Arabia, civitas Arabia.t

In the hieroglyphical inscriptions there seems to be an
allusion to the presence of the Israelites in that region; for
a text written at the time of Menephthah, the King of the
Exodus, speaking of the neighbourhood of Pi-Bailos, the
present Belbeis, says “that the country around was not culti-
vated, but left as pasture for cattle, because of the strangers.
It was abandoned since the time of the ancestors.” This
proves that the land of Kes or Kesem was not inhabited ;

* The fact that Goshen belonged to the nome of Heliopolis, explains
the passage of Josephus, who says that Pharaoh allowed Jacob to live at
Heliopolis, where his shepherds had their pastures: guveydpnoev atte
(iv... .év “HXiov modet ev exeivy yap kal ot momeves avrod Tas vouds etyov.
Jos., “Ant. Jud.,” ii, 188.

t Silviae Aquitanae, “ Peregrinatio ad loca. Sancta.” Ed. Gamurrini,
2 ed., p. 18—20.

4
THE ROUTE OF THE EXODUS.

it was a region of pastures, and could be given to strangers
for grazing their cattle, without driving out the natives or
depriving them of their land. A country of that kind was
much more convenient for shepherds like the Hebrews, than
other parts of Egypt, well cultivated, and where the popula-
tion was very dense. In that sense Goshen was for them
the “best of the land.”*

Moreover, as we know from the excavations at Bubastis,
this city was one of the chief residences of the Hyksos
kings, who raised there more important constructions even
than those of Tanis, which was generally considered as
having been their capital. It is quite possible that Joseph
resided frequently at Bubastis, which was at the entrance of
the land ot Goshen. Therefore he had his family close by,
and he could easily communicate with them. Thus Goshen,
properly speaking, was the region situate east of Zagazig,
-towards Tell el-Kebir, and extending in the south beyond
Belbeis in the direction of Heliopolis. It is a country which
is familiar to the travellers who, as is the fashion now, take
the road of Port Said for coming into Egypt or for leaving
it. They pass through the land of Goshen in its whole
length, and not only the original Goshen of the family of
Jacob, but all the region to which this name was given, and
which extended further in proportion as the people increased
in number. It is probable that all the land occupied by the
Israelites was called Goshen, and thus it became synonymous
with another name which is purely Egyptian, and which
dates only from the XI Xth dynasty, I mean the name land
of Rameses, which is found as late as the Septuagint, and
even afterwards.

It is probable that this name dates from Rameses II. a
vain and boastful king, who, as far as we can ascertain, was
the persecutor of the Israelites, and whose chief desire seems
to have been to cover the land with as many constructions
as possible bearing his name, either by raising new ones or
by usurping on a large scale the works of his predecessors.
There were several cities of Rameses in Egypt; one of them
was certainly in Goshen. In the same document which I
quoted before, the narrative of the pilgrimage made by a
woman in the 4th century, the author says that “ going
towards the city of Arabia she passed through the city of
Rameses, the ruins of which were considerable; but the only
monument to be seen was a stone on which were sculptured

* Genesis xlvii., 11.
Bs
EDOUARD NAVILLE.

two statues, said to be Moses and Aaron.” If this tradition
is to be trusted as to the site of the city, Rameses must have
been in the vicinty of Saft el-Henneh (Goshen), east of
Zagazig, not far from Tell el-Kebir.

According to historical synchronisms, Rameses IT. must have
been the persecutor of the Hebrews, whereas the Exodus took
place under the reign of his son. Since the history of the
reign of Rameses has become better known, his prestige and
glory have declined considerably. It has been recognized
that he was bent chiefly on dazzling his subjects and the future
generations by his outward show and his magnificence, which
concealed but imperfectly the rapid progress of decay in his
weakened and exhausted kingdom. He saw near his
residence of Bubastis a foreign race, which had never amalga-
mated with his subjects, and which at any time might become
a danger to his kingdom. He knew by experience that the
Asiatics in the East were troublesome neighbours; he could
remember the difticulty he had found in beating the Khetas,
to whom nevertheless he had been obliged to offer an honour-
able peace. The strangers, the Hebrews, were settled in a
(istrict which was the very gate of Egypt, and the key of
the kingdom. Nothing is more natural than that Rameses
should wish to make profit for his realm out of the presence of
those strangers, instead of their being a constant threat to its
safety. We should even say that it was good policy on his
part. Why not turn them into useful workmen and labourers ?
Scripture says that Pharaoh employed the Israelites in build-
ing the store cities of Pithom and Raamses ;* in other words,
he compelled them to be masons. He changed their manner
of life, and instead of grazing their cattle, they had to make
bricks and to raise walls. Josephus gives a more complete
account of what they had to do: “they had to divide the
river into many canals, to fortify cities, and to build dykes so
that the river might not overflow and make lakes.” Pharaoh
treated the Israelites as if they had been prisoners. Ina
famous picture of the time of Thothmes III. which is found
in a tomb at Thebes, we see prisoners with a Semitic type
occupied in making bricks; some of them dig out the clay,
others pour water over it, others knead the clay, others put
it in moulds. The work is done under the eye of the overseer,
who is sitting with a stick in his hand, and waiting patiently
until he shall have to make use of his sign of office. These
men are called war prisoners, therefore they are not Hebrews;

 

* Exodus i., 11.
THE ROUTE OF THE EXODUS.

but this picture gives a good idea of the manner of life which
the oppressor enforced upon them. No doubt the yoke of
Pharaoh was heavy; besides, a sudden and compulsory change
of habits does not take place easily. It is not without pai
and suffering that shepherds accustomed for generations to
the free and easy-going life of driving their flocks in pastures,
are tied down to the work of bricklayers and masons, under
the eye of harsh and tyrannical overseers.

“ The Israelites built for Pharaoh store cities, Pithom and
Raamses.” I mentioned before that the exact site of Raamses
had not yet been discovered. It must have been in the
neighbourhood of Phacusa, not far from the present Tell
el-Kebir. As for Pithom, my first excavations determined
its exact site, and even laid bare some ruins of the city
and its temple.* On the south side of the Freshwater Canal
which runs trom Cairo to Suez, through the Wadi Tumilat,
about twelve miles from Ismailia, are the ruins of European
houses now abandoned, but where a few years ago was a
settlement of engineers and workmen who dug the canal.
‘The French have called it Ramsés. The Arab name is Tell el-
Maskhutah, which means “the mound of the statue,” because
of a monolith in red granite which stands there, and represents
Ramses II. sitting between two gods. The existence of this
statue and the fact that other monuments bearing the name
of the same king were discovered in the garden of the chief
engineer who resided there, induced Lepsius to consider Tell
el-Maskhutah as being the site of Raamses. I settled there
to begin excavations, in the hope of finding proofs that it
was the city of Raamses. But the result of the work, the
inscriptions discovered, showed that it was not Raamses but
Pithom, and that the region around it had the name of
Thuket, which the Israelites interpreted as Sukkoth (tents).

Pithom is the Egyptian Pi or Pa Tum, and means “the
house,” or “the sanctuary of Tum,” the setting sun. Pithom
was the religious name of the city, as Pi Beseth was the
religious name of Bubastis, Pa Amon, or No Amon, that of
Thebes, Pa Neith that of Sais. The civil name of the city
was Thuku, or Thuket, which was also that of the region
around it, aregion which the hieroglyphical inscriptions show
to have been a border land. Braet has pointed out that
the name of Thuket was the origin of the Hebrew Succoth ;
and I believe this interpretation to be perfectly in accordance

* See “The Store City of Pithom and the Route of the Exodus,”
3rd edit.

7
EDOUARD NAVILLE.

with what we see not only in Egypt, but in all countries
where two languages are spoken. In passing from one
language to another, a proper name is generally not trans-
lated, it is only altered sufficiently to have a sense familiar
to the people who have to use it. This new sense may be
totally different from the original one. Examples of this
fact are numerous in Egypt; it occurs also frequently in
England where Norman words pronounced by Saxons took a
sense absolutely different from their original meaning ;* and
in my own country, in the cantons where German and French
are spoken together. The Semitic form of Thuket was
Succoth, a word familiar to the Hebrews, as it means tents.
Thuket, Succoth, was a district before being a city; its
name is often mentioned in papyri of the XIXth dynasty.
Its governor was an aden, evidently the same word as the
Hebrew adon. There is a statue of one of those officials in
the British Museum which was found at Pithom. From the
papyri we get very important information concerning the
district of Succoth. Its name is generally written with the de-
terminative of foreign lands, although it was part of Egypt,
thus showing that it was a border land. It contained what is

called in Egyptian ||@ gos segair, the same word
I
as in Hebrew, 20. It means a wall or an enclosure of some

kind, which was either a means of defence, a wall destined
to prevent passing from the desert towards Egypt, or,
perhaps, an enclosure for the cattle of the king, which were
grazing in the neighbourhood.

Further information is given by a passage which I must
quote in full,f following Brugsch’s translation. It is a
letter written by an official: We have allowed the tribes
of the Shasu, of the land of Atuma, to pass the stronghold
of king Menephthah of the land of Succoth, towards the
lakes of Pithom of king Menephthah of the land of Succoth,
in order to feed themselves, and to feed their cattle in the
great estate of Pharaoh..... ” We learn from this passage
that in the district of Succoth there were lakes or ponds
of fresh water, near which there was good pasture land;
and also a farm or estate belonging to the king, where the
Bedouins of the desert asked to be allowed to feed their cattle.

* I shall quote only one instance, the French buffetier became in
English Beefeater.
+ “The Store City of Pithom,” p. 28.
8
THE ROUTE OF THE EXODUS.

These ponds or lakes are called by a Semitic word, barokabuta

J oe Se r=, the Hebrew M373, Arabic
é&. The access to these lakes from the desert was possible

only through a stronghold called by a Semitic name
© khetem. A khetemis a kind of fortification which
a

need nee be considerable. It was specially destined to block
a passage or a road; it might be translated more correctly
a blockhouse. There were several khetem in Egypt. One
of the most frequently mentioned is the Khetem of Zar, which
was situate at the place now called Kantarah, on the Suez
canal, There is a representation of it on a wall of the great
temple of Karnak. It shows that the stronghold consisted
of two gateways, with walls and towers placed on each side
of a bridge, or possibly of a ford which crossed the Pelusiac
branch of the Nile. It is natural to suppose that the Khetem
of Succoth was of the same nature as that of Zar, and that
it closed the place where, as we shall see further, the Red
Sea could be crossed.

A very important fact concerning Succoth, for the know-
ledge of which we are indebted to the excavations made at
Pithom, is the vicinity of the Red Sea, which extended much
further north than it does now. Besides Pharaonic and
Ptolemaic texts, there were found two stones with Latin
inscriptions, giving us the Latin name of the city, /’ro, or
Ero castra, in Greek Herodpolis. This city is often quoted by
Greek and Latin authors, who are unanimous in stating that
the city was built at the head of the Arabian Gulf, also called
Heroépolitan. Strabo and Pliny say it in the most distinct
way. Agathemeros says that the Arabian Gulf began at
Herodpolis. Artemidoros, quoted by Strabo, states that the
ships which went to the land of the Troglodytes sailed from
Heroépolis. Ptolemy fixes the latitude of the head of the
Heroépolitan gulf at one-sixth of a degree south of the city.
If it was so as late as Ptolemy; if in his time the sea had not
yet receded to its present limits, certainly it had not at the
time of the Exodus. The extent of the Red Sea, at least as
far as the northern end of the Bitter Lakes, is proved also by
geological arguments. It is the opinion of Professor Edward
Hull,* and Sir William Dawson.t But I believe that at
the time of the Exodus the Red Sea extended still further,

* “ Journal of the Victoria Institute,” Vol. XXI., pp. 13 and 21.
+ “Modern Science and Bible Lands,” pp. 392, 397.
9 b
EDOUARD NAVILLE.

comprising also the present Lake Timsah. ; This view, the
possibility of which 1s admitted by Sir William Dawson, has
been expounded admirably by the French engineer Linant,*
who travelled in the country repeatedly between 1820 and
1830. According to his researches, the sea included Lake
Timsah, covered the valleys now called Aboo Balah and
Saba Biar, and reached as far as the village of Magfar.

Whether the sea extended only as far as the northern end
of the Bitter Lakes, or whether, according to Linant, it went
still further, the well established fact of the vicinity of the
sea to the district of Succoth, and to its capital Pithom
Herodpolis, of which we know the site, is a very important
element in determining the route of the Exodus. The
identity of Pithom and Ero, which came out of the excava-
tions in such a striking way, could already be concluded
from the comparison of the translations of Gen. xlvi., 29,
which reads thus: “And Joseph made ready his chariot, and
went up to meet Israel his father, to Goshen.” Here the
Septuagint, instead of Goshen,” reads “near Herodpolis,” and
the Coptic translator, who generally follows the Septuagint,
has a variant, and reads “near the city of Pithom.” Hero-
polis being a Greek name, it is natural that the Egyptian
writer should replace it by the old native name. Many
commentators have made use of this passage to disparage
the value of the two versions, which now turn out to be
quite correct.

A great Ptolemaic tablet, which was discovered in the
excavations at Pithom, mentions another locality of the same
nome, x Avrehet, the house of the serpent. ‘The inscription
shows that it was a temple of Osiris, or what the Greeks
called a Serapeum. The god was worshipped there under
the form of a serpent. Considering as before in the case of
Succoth, not the sense of the word, but its sound, it is cer-
tainly very like the Pi Iahiroth of Scripture. which is one of
the places mentioned on the occasion of the Passage. Pi
Hahiroth would thus be a locality in the district of Succoth.
As it was a Serapeum, it is important to notice that the
Itinerary of Antonmus mentions Nerapiu as being eighteen
miles from Ero. Standing on the pier of Ismailia, and
looking over the Lake Timsah, the horizon is limited on the
south by a flat ridge, a kind of table mountain, now called
Gebel Mariam, Just at the foot of the mountain, on the

* “Mémoires sur les principaux Travaux dutilité publique exécutés
en Kyeypte,” p. 195 et suiv, 16
THE ROUTE OF THE EXODUS.

south, and on the very bank of the Suez Canal, is an im-
portant Roman settlement, partly covered by the lagoons, but
the ruins of which above the water cover an area of 500
yards square. This I believe to be Serapiu, Pi Kerehet. Its
distance from Ero agrees nearly with the Itinerary, fourteen
Roman miles instead of eighteen.

Let us now revert to the papyri, in order to get infor-
mation about two other places mentioned as landmarks for
the camp of the Israelites, Baal-Zephon and Migdol. As for
the first, I quite agree with several scholars* that it must
not be considered as a city or even a village; it was a place of
worship of a Semitic divinity in the form of a Baal. It was,
as the Targum explains it, the sanctuary of an idol, the shape
of which we do not know, but which may have been a mere
stone. I believe it was something like the tombs of sheikhs,
generally placed on hills, hundreds of which are met with in
Egypt, and where people go for worship or to make pilgrim-
ages, especially women. We might compare it also to the
solitary shrines or chapels which are often seen in Roman
Catholic countries. The word é£evavtias, ‘over against,” used
by the Septuagint, seems to indicate that Baal Zephon was on
the other side of the sea. It was the point towards which
the camp of the Israelites was to make front, the direction in
which they were to march. It is very like the name of Baal-
Zapuna, which is read in one of the papyri of the British
Museum ; and if we adopt Philo’s view, that Zaphon is the
Northwind, Baal Zephon was a divinity connected with the
wind, and with the navigation on the Red Sea. We have
no precise indication where it must be looked for; but as both
Pi Hahiroth and Migdol were in the district of Succoth, I
should place Baal Zephon on one of the heights between Lake
Timsah and the Bitter Lakes, like Sheikh Ennedek.

We have more information about Migdol. It also is
derived from a papyrus in the British Museum; a letter from a
scribe who relates a journey very similar to that of the
Israelites, in the following words:{ “I started from the great
hall of the royal palace on the ninth day of the month of
Epiphi, at the time of night, going after two slaves. When
I arrived at the enclosure (segair) of Succoth, on the tenth of

* See Graetz, in Thayer, “The Hebrews and the Red Sea,” p. 129.
Dillmann, “ Exodus,” p. 142: “Der Ortsname—war ohne Frage hergenommen
yon einer dort betindlichen Cultusstatte einer Form des Baal... .”

+ Ebers, “ Durch Gosen zum Sinai,” p. 525.

} Brugsch, “ Dict. Géog.,” p. oP
EDOUASRD NAVILLE.

Epiphi, it was said to me, they spoke of the south, saying,
let us cross over (to the desert) on..... . Epiphi. When I
arrived at the stronghold (khetem) it was said to me, the
two grooms going towards the mountain have crossed the
wall north of the tower (Migdol) of Seti Merenphthah.”

We do not know exactly the place where the scribe started
from. The great hall of the royal palace is rather a vague
expression; however, if we compare this letter with the
others which are contained in the Anastasi papyri, we see
that the city of Rameses is often mentioned. Several of the
officers who write belong to the palace in the city of Rameses,
so that we may fairly suppose that the same city was the
starting point of our scribe. He starts in the evening,
and after having probably travelled all the night, he reaches
the next day the enclosure, the wall which protected
Succoth on the east. His errand consists in getting
information about two grooms, who have fled to the
desert. At Succoth he is told that the fugitives have been
heard to say that they were going to the south. Whether
the report is true or not, it is natural that he should try to
catch them in following the same direction. No doubt he
goes south; and when he reaches the stronghold or block
house, he hears that the two grooms have passed over the
wall which is north of the tower, the Jivdol of Seti
Merenphthah. Evidently the tower and the wall must have
been in the immediate vicinity, otherwise the people of the
stronghold would not have been able to give him this piece
of information. Their testimony is like that of eve-witnesses,
therefore the fugitives could not have travelled a long
distance before crossing the wall.

This blockhouse or stronghold we know already from the
other text quoted before; it was the stronghold of King
Menephthah which belonged to Succoth, and which closed the
way to the lakes of Pithom and to the pastures of the royal
farm. But the second text adds to our information two very
important points—the stronghold was south of Pithom, which
was first reached in coming from Egypt, and besides it con-
tained a tower or migdol. South of Succoth there was a
stronghold which, judging from analogy with the other of
which we have a picture, closed a passage over the water.
This stronghold had _a tower, called in Egyptian by the same
word as in Hebrew, ae l NTE RS Maktar or WMaktal,

te a Vix
Migdol. From the aspect of the country, I should place
Migdol on the height called by the Freuch the Serapeun, and

12
THE ROUTE OF THE EXODUS.

where, until a few years ago, there was a bilingual tablet,
Egyptian and cuneiform, dedicated by King Darius, which
was most wantonly destroyed at the time of the digging of
the canal. This Migdol was a watchtower, and it was also a
protection against the raids of the nomads who, thanks to a
phenomenon which took place occasionally, found the sea open,
or could easily wade through, in order to pillage the royal
domains on the Egyptian side. Ag it was, it proved to be a
defence sufficiently effective to compel the nomads to ask
permission from the officials stationed there, when they wished
to pass for getting food tor their cattle.

Knowing now the exact site of Pithom and of the region
of Succoth, and the vicinity of the sea, which possibly
extended as far as Magfar; having also determined con-
jecturally the sites of Pi Hahiroth, Baal Zephon, and Migdol,
let us revert to the narrative of Scripture. The Israelites are
dwelling in the Wadi T'umilat. From the original Goshen, the
territory allotted to them near Bubastis, they have spread in
the land of Rameses, on the east, as far as Pithom, which they
have built, and on the south towards Heliopolis. The recent
excavations made at Bubastis have shown that not only
under the Hyksos kings, but also at the time of Rameses IL,
the city had a great importance: it probably way one of the
chief resorts of the kings in the Delta, and the starting point
of the expeditions to Syria and Palestine. I found there the
statue of one of the sons of the king who was the fifth in
the series, and who after the death of his elder brother
became first cavalry officer of his father, and chief of the
horse, meaning the chariots, which were an important part
of the Egyptian armies, while there seems to have been only
very little real cavalry. It was an officer of this rank who
had the command of the chariots which perished in the Red
Sea. Menephthah, the King of the Exodus, seems also to have
resided at Bubastis; and it is quite possible that during the
events which preceded the departure of the Israelites, the
king was at Bubastis, very near the Israelites, and not at
Tanis, as was generally supposed. This circumstance would
considerably shorten the distances, and make the narrative
more intelligible.

“And the children of Israel journeyed from Rameses to
Succoth.”* We have seen before that the site of the city of
Rameses has not yet been determined; it must have been
somewhere east of Saft el-Henneh, near Tell el-Kebiv.

* Exodus xii., 37.
13
EDOUARD NAVILLE,

Rameses must not be taken here as meaning the store city
of this name, it is the district around it, just as in the case of
Succoth, their first station. The fortified city of Pithom did
not open its gates to them; they encamped in the neighbour-
hood. At the time of the pilgrimage of Silvia Aquitana which
I quoted before, Succoth is spoken of as being a slope of
moderate size.* The Israelites seem to have made the
journey from Rameses to Succoth in one day, like the officer
who followed the fugitives. Along their way they must
have followed the canal dug by Rameses which watered the
cities of the Wadi Tumilat, and which at the place where it
emptied itself into the Red Sea formed those lakes to which
the Bedouins asked for access.

In going to Canaan they had the choice between two
different roads. There was one in the north which passing
through Tanis and Daphne, reached the Mediterranean, and
skirted its coast. It was decidedly shorter, but it passed at
first through cultivated and well irrigated land, and also
through important fortresses like Tanis, with large garrisons.
It was the way of the great conquerors of the XVIIIlth
dynasty, and it is styled by Scripture “the way of the land
of the Philistines.” From the first, before any other indica-
tion is given as to the direction they were to follow, it is said
that “God led them not by the way of the land of the Philis-
tines, although that was near.”t The other was the southern
road which their ancestor Jacob had taken when he came to
Egypt,since, according to the Septuagint, it was at Herodpolis
Pithom, that father and son had met after many years of
separation. A few years ago the Bedouins coming from
Syria frequently followed the same route, which was less con-
venient for an army, but well adapted for a people of nomads.

Leaving Succoth, its pastures, and its lakes, the Israelites
had only to push straight forward ; they skirted the northern
end of the Red Sea; they had no river or sea to cross, and
they could easily reach the desert. They began carrying out
this plan, for “they took their journey from Succoth, and
encamped in Etham, in the edge of the wilderness.” t
Etham is a name which has not yet been satisfactorily
explained. From it the desert was named in which the
Israelites journeyed during three days. At Etham the

* “Soccoth autem est clivus modicus in media valle, justa quem colli-
culum fixerunt castra filii Israel.”
+ Exodus xiii., 17. { Exodus xiii, 20,
14
THE ROUTE OF THE EXODUS.

Israelites received a command which at first must have seemed
to them most extraordinary.* “And the Lord spake unto
Moses, saying, Speak unto the children of Israel, that they
turn back and encamp before Pi-hahiroth, between Migdol
and the sea, before Baal-zephon: over against it shall ye
encamp by the sea. And Pharaoh will say of the children of
Israel, They are entangled in the land, the wilderness hath
shut them in.” Certainly this command was of a nature to
shake the confidence of the Israelites in their leader. They
had reached the desert, they had nothing in front of them,
and instead of hastening towards the wilderness so as to be
as soon as possible out of the reach of their oppressors, they
were told to change entirely their route, to retrace their
steps so as to remain on Egyptian soil, and even to put the
sea between themselves and the desert. Surely it would
encourage Pharaoh in his pursuit. For the king, the reason
of this sudden change and of this extraordinary move was
obvious. The Israelites were afraid of crossing the desert.
They were entangled and wandering in the land of Egypt,
because the desert was for them an insuperable barrier. This
is in my opinion the right explanation of the words, “the
wilderness hath shut them in ;” viz., the desert which is in front
of them prevents them from going out. Curiously the word
translated here shut in is the Hebrew 120; the same word
met with before, in Egyptian, in, the description of the district
of Succoth, The desert is for the Israelites a segair,

W :
(lay Af a wall closing the passage, as we saw there

was one in Succoth.

It is to be noticed that whereas in other parts of Scripture,
and especially in the desciiption of the route im the wilder-
ness, the geographical data are sometimes vague and always
very concise, here they are given with a remarkable precision.
It is not said to the Israelites merely that they are to stop
near the sea in the most favourable camping ground, or
something of the like. They are to reach a definite spot,
the landmarks of which are given; on the north, Pi-hahiroth,
the sanctuary of Osiris; on the south, Migdol, the watch
tower on the hill, now called the Serapeum ; in tront, the sea;
and on the opposite side, the shrine or the stone of Baal
Zephon. ‘he reason of this description seems to be the fol-
lowing: at that particular spot a phenomenon occurred which
was to be the means of escape for the Israelites—the sea

* Exodus giy., 1.
EDOUARD NAVILLE.

receded under the influence of the wind. “The Lord caused
the sca to go back by a strong east wind all the night, and
made the sea dry land, and the waters were divided.”* It
has often been noticed by travellers in Egypt, that under the
infhience of a strong wind the sea recedes sometimes for a
preat. distance, and comes back again to its former bed when
the wind ceases or changes its direction. This phenomenon
is not rare in Lake Menzaleh, which communicates with the
sca; In Lake Bourlos, or even along the track of sand which
lines the Mediterranean on the east of the Suez Canal to-
wards the Syrian coast. There is nothing extraordinary in
this taking place in the part of the sca between Lake
Timsah and the Bitter Lakes; there the slow rising of the
ground, which in later times cut off Lake Timsah from the
Bitter Lakes, was already being felt ; the sea must have been
shallow and probably not very wide. I should even go
further, and say that it had been known before that this
phenomenon occurred at that particular spot, and that this is
the reason why the spot is pointed out so exactly to Moses;
that is also, in my opinion, the reason why the Pharaohs
built there a khetem, or stronghold. I imagine that the
result of the action of a strong wind was, in most cases,
to cause the water to recede, and to create there a temporary
and occasional ford, which people could easily wade through,
as was seen north of Suez, at the end of the present Red
Sea, before the canal was dug. As the wind in lowering
the depth of the water could sometimes create a passage, it
was necessary to close it; and, for this purpose the Pharaohs
built there a watch tower, a Afigdol, in order that the
nomads coming from the desert, and who might be attracted
by the rich pastures of Pithom, could not pass without being
seen.

To the action of the wind we must add that of the tide,
which is now felt in the Bitter Lakes. As for the wind alone,
its effects on the sea are known in Egypt to the present day.
That it should affect shallow water in a flat country is
easily intelligible. Much more striking instances of the
power of the wind compelling even a strong current to stop
for a certain time have occurred elsewhere, and especially
in my native country. On the title page of a book
printed at Geneva in 1495, and which is called “le Fardelet
hystorial” (itt., the historical bundle), one reads the following

 

* Exodus xiv., 21.
THE ROUTE OF THE EXODUS.

words :* “Printed in Geneva, in the year 1495, in which
year there was such a very strong wind, on the ninth day of
January, that it drove back the Rhone into the lake as much
as one-fourth of a league above Geneva, and it looked like a
wall of water, and it lasted nearly an hour before the water
could flow.” This extraordinary event could take place
when the river was much wider than it is now. The
southern part of the city not being built, the river expanded
into ponds and marshes; its depth and the strength of the
current were much less than now, since its bed has been
restricted everywhere by houses and embankments. A
clergyman, Des Gallars,in Latin Gallasius, who wrote a latin
commentary on Exodus, in the middle of the following cen-
tury, alludes to this fact as proof of the opening of the Red
Sea, and he adds that in his time there were still some ocular
witnesses of this extraordinary event. f

The same thing happened again in 1645, and is related by
several Genevese historians.{ On the 19th of January, during
a very strong wind, between seven and ten in the morning,
the inhabitants could go down on dry ground between the
bridges, and pass from one bank to the other. Instances of
the same kind might be quoted from several other countries.

* The passage reads thus in its picturesque old French: ‘ Imprimé &
Genéve, lan 1495, au quel an fit si trés grand vent, le [Xe jour de janvier,
qu il fit remonter le Rhéne dedans le lac bien ung quart de lieue au dessus
de Genéve, et semblait étre une montagne d’eau, et dura bien Vespace
d’une heure que l’eau ne pouvait descendre.”

+ Nune ad dividendas aquas et patefaciendam per invia suo populo
viam ventum immisit: idque ab Oriente, quoniam ab ea parte vehementivr
in illis regionibus esse solet. Quum igitur ventorum vi operatur Deus, in
authorem ipsum potius quam in organa quibus utitur aut effectus ipsos,
oculos ac mentes defigamus. Novum autem videri non debet, absistere
maria ac findi impetu venti, quum ordinario nature cursu ipsa impelli
ac veluti in cumulos et montes efferri, atque interdum longe a litoribus
summoveri videamus. Intellexi a viris fide dignis, se paulo ante hec
tempora hic Geneve in eo loco ubi Rhodanus lacu exiens alveum suum
ingreditur, vidisse aquas Austri violentia ita repressas ut jis velut in
acervum cumulatis, alveus siccus feré per hore spatium manserit. Atque
eius rei superstites adhuc sunt oculati testes nonnulli. Nam ed feré uni-
versa plebs concurrit. (In Exodum commentarii Nicolao Gallasio authore,
p. 88.)

{ I shall quote only one authority, Calandrini, in a note on a Latin
poem: Anno 1645, die Dominica Januarii decim4 non, horis inter octavam
decimamque Genevee tam terribilis extitit impetus, ut celerem Rhodauni
fluxum retroageret usque in Lemanum lacum, undzeque muri instar coacer-
vate cursum suum sisterent, adeo ut vado sub binis pontibus locisque
vicinis facto, novitate rei numerosa commota plebs deambulaverit quasi
in sicco, et pisciculos, etiamque majusculos manu collegerit quam plurimos.

¢
EDOUARD NAVILLE.

lu the case of the Israelites, Scripture relates in the plainest
words what occurred: in a place where, as I said, the water
was shallow, a strong east wind opened the sea and made a
way through which the people passed. The mountains of
water which are mentioned seem to indicate that there was
a cureut of some kind which must have been produced by
the tide. It has been objected that an east wind would have
driven the water towards the Israelites, and not opened the
sea, as the wind never acts as a wedge.* It may be
answered that here we must not take the word east as
meaning east sharp; it is much more likely south-east, the
well known Ahainseen, which blows frequently at that time
of the year, and often changes direction in the course of the
day from east to south-west.t The Septuagint translate
avéwos voros, and the Vulgate ventus urens. In my opinion,
which I express only as a conjecture, the Khamseen acted
on the tide as the wiud did on the Rhone, it stopped the cur-
rent, 1 should say the ebb, and prevented the water from
flowing. In the morning, the wind ceasing suddenly, the
water took its level violently, and swept off everything
which was on its way.

In the description given above of what to my mind seems
to have been the route chosen by the Israelites, there is a
point which I consider as very important: it shortens con-
siderably the distances over which they had to travel. We
have seen that it was quite possible that Pharaoh was at
Bubastis when he received the visits of Moses and Aaron.
The city of Rameses was in the Wady Tumilat, not far from
Tell el-Kebir; Succoth was the district around Tell el-Mask-
hutah ; and the place where they crossed the Red Sea was
about fifteen or seventeen miles south of Succoth. The
whole covers a space which in width was not more than forty
miles. I consider the distance to be one of the chief objections
to the place proposed by Prof. Ebers for the crossing of the
sea, Immediatcly north of Suez. Besides, this opinion is open
to the same objection as the place advocated by Sir Wilham
Dawson, the southern part of the Bitter Lakes, viz. the
Israelites would have had to pass over the ridge of Gebel
Geneffe, of no inconsiderable height, and no easy access. In
travelling by railway from Ismailia to Suez, before reaching
the Bitter Lakes, the way seeins entirely closed by the Gebel
Geneffe and its highest summit the Peak Chebrewet. The

 

 

* Dillmann, “ Exodus,” p. 150.
+ Linant, 1.1, p. 207.
18
THE ROUTE OF THE EXODUS.

Israelites in their flight towards the south would have had
either to climb over the mountains, or to follow a narrow
track, if there was any, between the sea and the mountains,
where they would have been easily destroyed.* Josephus
alludes twice to the fact that they had in front steep moun-
tains projecting into the sea, and that they were shut up
between the sea and mountains. Seen from a distance of
a few miles, the mountains would produce on the Israelites
the same effect as they do now on travellers; they would
appear as entirely barring the way, even if there was an
oo path along the sea, which is doubtful, and it explains
the despair of the Israelites described by Scripture and
Josephus.

The site which I assign for the passage of the Red Sea agrees
with the views of Linant, Lieblein, and Lesseps. These
three authorities admit that the passage took place north of
the Bitter Lakes, in the space which divides them from Lake
Timsah, not far from the present Serapeum. I believe this
is in accordance not only with the monuments, but also with
the aspect of the country; and I advise the numerous
travellers who go through that region, so full of glorious
remembrances, to look at it in that light.f

* Linant, L1., p. 205.
+ “Journal of tne Victoria Institute,” Vol. xxi., p. 21.

 

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JOURNAL OF TRANSACTIONS.

VOL. XX.

Special Address by the Institute's President, Sir G. G. Sroxzs, Bart., M.A., D.C.L.,
President. of the Royal Society.

Egypt: Physical, Historical, Literary, and Social. By J. Lestrm Porter, D.D., D.C.1..
(the late). Remarks by the Ear) of BELMorE, Right Hon, A. 8. AYRTON (the late) &c.

On the Theory of Natural Selection and the Theory of Design. By Professor Duns, D.D.,
F.R.S.E. Remarks by Right Hon. Lord GriIMTHORPE, &c.

On Agnosticism. By J. HassEtx, Esq.

On the Structure of the Gorilla. By E. CHARLESWORTH, Esq., F.G.S.; with illustration.

Notes on the Antiquity of Man. By the Eprror. The Chronology of Animal Life on the
Earth prior to the Advent of Man. By Sir J. Wim11Am Dawson, K.C.M.G., F.B.8.,
President of the British Association.

Historica] Evidences of the Migration of Abram. By W. Sr. C. Boscawen, F.R. Hist. Soc.,
with drawings. Notes by Professor Sayce, EH. A. W. BupG#, Esq., &e.

A Samoan Tradition of Ureation. Rev. T. PowELt, F'.L.S, (the late) ; Notes on the Islands.

The Fundamental Assumptions of Agnosticism. By Rev. H. J. CLARKE.

On Miracles. By Rev. H.C. M. Watson. Remarks by Lord GRIMTHORPE, &c.

On Accounts of the Creation. By W. P. Jamus, Esq., F.L.S. (the late).

On Final Cause. By Professor R. L. Danny, D.D., LL.D.

On Structure and Structureless. By Prof. Lionet 8. BEALE, M.B., F.R.S,

On the Meteorology of Syria and Palestine. By Professor G. E. Post, F.L.S. (with chart).
Remarks by Sir Joseru Fayrer, K.C.S.1., F.R.S., &e.

On the Geographical Names on the List of Thothmes IIf. By Professor G. Maspzro

with map). Remarks by Sir CHaRLEs WILSON, K.C.B., K. C.M.G., F.R.S., Major C. R.

Conver, R.E., Dr. Wricut, &c, Note on Excavation of Sphinx. By Prof. Maspzro,

VOL, XXI.—1887-88.

Results of an Expedition to Arabia Petrea and Palestine (with chart). By Professor E.
Hu11, F.R.S8., Director of the Geological Survey of Ireland.
Jewish, Phoenician, and Early Greek Art. By Rev. J. Lest1z Porter, D.C.L. (the late).
N2,

RH,

87.

88.

Su.

0,

The Discoveries at Sidon,
The Empire of the Hittites. By Rev. W. Wricut, D.D. Note on the Hittites.
Canaan, Ancient and Modern. By Professor TRistRAM, F.R.S.

Ou Caves. By Professor T, McK. Huaues, F.R.S. (Cambridge), with comments by Sir

J. W. Dawson, K,C.M.G., F.R.S., Sir WaRINGTON W. SmytuH, F.B.S., and others.

Oriental Entomology. By Rev. F. A. Waker, D.D.,F.L.8. Notes by 8. T. KLEIN, Esq.,
F.L.S., and others.

Petra. By Professor E, Hutt, F.R.S. (with chart).

On Krishna. By Rev. R. Corzins, M.A. Notes by Sir M. Monrer-Witu14Ms, K.C.1,E,
Professors MAX Muuter, E. B. CowELL, DouGtas, Dg Lacovrrnrig, Dr, LEITNER, and
Dr, EpERsHEIM (the late).

The Pedigree of the Coral Reefs of England. By 8. Rk. Parison, F.G.S. Remarks by
Sir G. G. Sroxzs, Bart., P.R.S. :

Practical Optimism, By the Most Key. Bishop SauMarez Situ, D.D.

‘Traditions of the Aborigines of North America. By Rey. 8. D. PExt (with illustrations),

On the Beauty of Nature. By Lord GRIMTHURPE, with paper by Rev. W. ARTHUR, M.A,’

Evolution. By Rey, H.J. Charkr, M.A. Remarks by Sir J, W. Dawson, K.C.M.G.,F.B.S.

Appendices: ‘'he Jewish Nation and Diseases. Egyptian Discoveries in 1888. (Library
List, &c.) The Sacred Books of the East. By Sir M. MonreR-WILL1aMs, K.C.I.E.

VOL. XXII.—1888-89.

Annual Address by the President, Sir G. G. Strokes, Bart., M.P., President of the Royal
Society. Speeches by sir H. Barkry, K.C.B., ¥.R.S., Sir Rispon Bennett, F.R.S.,
Sir F. L. McCuinvrock, l’.R.8., Mr. H. Rassam, &c.

Note by the President on the one Origin of the Books of Revelation, and of Nature. 5

On Time and Space. By the Rev. W. ARTHUR, 4

On the Names on the List of Thothmes III. at Karnac, their Geographical, Ethnographical,,
and Biblical Relations. By G. MaspEro, with communications from Sir C, Witson,:
K C.B., ¥.R.S., Professor A. H. Saycz, Rev. Canon Lippon, Mr. Lz Pacz Renovr,
Rev Dr. EpERsHEIM, Major C. R. ConpEk, Rev. H. G.TomK1Nns, Map by the Author.

On the Theory of Natural Selection and the Theory of Design. By Professor Duns, D.D.,
with remarks by Lord GrimTHorPE, the Most Rev. the BisHop of SyDNEY, and others,
and a note by Mr. T, Francis Rivers, F.L.8.

On the late Professur Asa Gray. By the Eprror.

Note on the importance of Babylonian Excavations. By the Epiror.

On Human Foot-prints in Nicaragua. By Dr. D. G@ Brinton.

The Aborigines of Australia, their Ethnic Position and Relations, by J. Frasgr, LL.D.,
F.R.S. (N.S.W.), with remarks by many travellers, also opinion of Prof. Max, MULLER,

Oriental Kuntomolugy. By Rev. F. A. Waker, D.D., F.L.8., remarks by several
entomolosists, including a note by Mr. E. B. Pov.ron, F.R.S., on Mimicry.

A Physical Theory of Moral Freedom. By JosepH JoHN Murpuy; remarks by Sir J.
Farrer, K.C.8.1., F.1.S., the Hon. J, M. Gregory, LL.D., of Washington, &e.

The Botanical Geography of Syria and Palestine. By Professor G, E. Post, D.D., M.D.,
with notes by Eastern Travellers,

On Flint Arrow Heids of delicate structure, By the Rt. Hon. Sir C. Murray, K.C.B.,
also a note on Cave Deposits.

VOL. XXIII.— 1889-90.

Annual Address by Sir M. Moxrer-WiiiiAms, K.C.1.E., D.C.L., LL.D., Ph.D., Boden
Professor of Sanscrit in Oxfurd University. Speeches by the BisHop of DunEpiN,
Sir H. Barkiy, K.C.B., G.C.M.G., Sir Rispon Benyerr, F.R.S., late Mr. H. W.
Bristow, F.B.S., kc.

On a few of the Contrasts between the Essential Doctrines of Buddhism and of
Christianity. By Sir M. Monren-Wur11ams, K.C.LE., &e., xe.

Coral Islands ‘and Savage Myths. By H. B. Gurpy, Esy., M.B. Discussion, &c., by
Sir G. G. Sroxes, Bart., M.V., P-R.S., Captain W. J. L. Wuarton, R.N., F.B.S., the
Hydrographer to the Admiralty, Mr. W. H. Hupreston, F.I.S., Professor James
Gre, F.R.S., Mr. Joun Munnay, of the Challenger Expedition, &c.

On the Keeling Atoll, By Dr, Gurry.

Colours in Nature. By Kev. F. A. Waker, D.D., I.L.8.

On the Sciences of Languaye and of Etunography. By Dr. Lerryer, Ph.D., LL.D. D.0.L,

Modern Science and Natural Religion. By Kev. C. Goprrey Asuwiy, M.A.

Note on Science and Religion, fy Captain FP. Perrin, F.G.8.

The Historical Results of the Excavations at Bubastis. Dy E. Navinye, Ph.D. Remarks
by Sir C. Newron, K.C.1., Dr. vcinaLp Sruarr Poor‘, &e.

Notes on the Ethnology and Ancient Chronology of China By Surgeon-General
Gorpox, M.D. C.B. Romarks by Dr. Leacn, Mrof. Chinese, Oxford Univ. Dr, Brat,
Prof, Chincse, London Univ., &e.

On Cuts on Hone as ovidence of Man's Haixtence iu romote ages. By Prof. T. McK.
Hucurs, PRN. Remarks by Vrof. Kupprr Jones, PRS., Prof. A. 8. ‘Woopwakp,
INGS., Kev, J. M. Mute, MA. POG.A,, de.

‘The Butterflies and Moths of Africa. Dy W.F. Kiney, FES.

The Factors of Evolution in Language, By Mr. J.d. Munvuy. Remarks by Professor
Max MULLER,

‘The Meaning and History of the Logos of Philosophy. By Rev, IT, J. CLARKE.

The Dawn of Metallurgy. Ty Rey. J. Macgns Mrivo, M.A, F.G8. Remarks by
Professor SAYCE, Major ConpER, Mr, J. ALLEN Brown, F.G.8., and others.