I have dwelt on the question of this chapter, not on account of its intrinsic interest, although that is great, but because it is a necessary part of the survey of old Egypt. The history of Egypt must include some account of the influence it had upon the world; and a great part of that influence had to pass through, and be transmitted onward by, the Hebrews. It was imperative, therefore, in a work of this kind, that some attempt should be made to obtain a true conception of the relations of Israel to Mizraim; and the most essential part of those relations is that which is intellectual, moral, and religious. This appears to be the only intelligible meaning that can be attached to the reference ‘out of Egypt have I called my son’: His capital doctrine was what had been the capital doctrine of Egypt. If, however, the reference was not intended to have any meaning in the intellectual, moral, and religious order, this passing comment is non-suited and must be withdrawn. But, whatever may be the value of the explanation I have been just attempting to give of the particular question that has been before us, the fact itself remains, standing forth on the long records of history as one of the most important they contain, that, while the belief in future rewards and punishments was the motive power of morality and religion in Egypt, among a neighbouring people, who had in some sort been a secession from Egypt, and always continued to be more or less affected by it, morality and religion were able, under most adverse circumstances, to maintain themselves for fifteen centuries without any formal or direct support from this belief.