A century ago Biblical antiquity received its side-lights, for the most part, from rabbinical literature, and from newly-discovered methods of interpreting those classics which dealt with the Oriental world incidentally. But in modern times an immense literary field has been opened by the discovery of ancient monuments in Egypt, Assyria, Babylonia, Syria, Asia Minor, Palestine, and the surrounding countries. These monuments place us in position to trace the condition of these nations to very remote periods, and give us a key to the explanation of the Biblical documents. Extraordinary labor, coupled with all-sided knowledge, a refined method of observation, and untiring patience, have made it possible to read the hieroglyphics and the so-called cuneiform inscriptions. It is interesting to trace the gradual progress by which definite results were attained in deciphering certain inscriptions whose language was entirely unknown to any living man. I may be allowed to give here an illustration, taken from Mr. Sayce's excellent little work, "Fresh Lights on Ancient Monuments," in which he describes the manner of unravelling the mysterious threads of the old Persian script: "Travellers had discovered inscriptions engraved in cuneiform, or, as they were also termed, arrow-headed, characters on the ruined monuments of Persepolis and other ancient sites in Persia. Some of these monuments were known to have been erected by the Achaemenian princes--Darius, the son of Hystaspes, and his successors--and it was therefore inferred that the inscriptions also had been carved by order of the same kings. The inscriptions were in three different systems of cuneiform writing; and, since the three kinds of inscription were always placed side by side, it was evident that they represented different versions of the same text. The subjects of the Persian kings belonged to more than one race, and, just as in the present day a Turkish pasha in the East has to publish an edict in Turkish, Arabic, and Persian, if it is to be understood by all the populations under his charge, so the Persian kings were obliged to use the language and system of writing peculiar to each of the nations they governed whenever they wished their proclamations to be read and understood by them.