advisable, to fall either on his flank or rear, as he advanced along the Pelusiac branch. In the Hebrew Scriptures the place is called ‘the Field of Zoan.’ Sân is its present name, and Zoan is probably a nearer approach to the old Egyptian form than the Greek Tanis. The expression of ‘the Field of Zoan’ was, of course, meant to be descriptive of the character of the surrounding country. There would have been nothing appropriate in speaking of the Field of Memphis, or of Thebes. It indicated that the district had been originally, as it is again at the present day, composed of pools and marshes, just what our fens once were, but that by a system of dykes and drains it had been reclaimed. And so, just as we might talk of the Fen of Boston, they talked of the Field, we should say the Fen, of Zoan. Such having been the character and position of Tanis, it does not surprise us that it was made the royal residence, and in some respect, the capital, in the time of the Hyksos. Not only was it the nearest point to their old home, from which they might at times be glad to receive some assistance, but as it commanded the road into Egypt they had themselves so successfully traversed, they would naturally wish by strengthening the defences of the place, and residing there themselves, to use it as a bar against any who might make a similar attempt. More traces of these conquerors are found here than anywhere else in the land. And it is very interesting to see in these traces that they adopted, just as we might have expected, the religion of Egypt; and yet that they did not, in so doing, abandon that of their old home. For there is evidence that they placed by the side of the temples of the gods of Egypt, temples to Set or Soutekh, the Egyptian name of the Assyrian Baal. This was the obvious compromise of the opposing difficulties that beset them in this matter. They could not abandon their own morality; and, on the other hand, the conquerors and the conquered could never become one people as long as their moral ideas and sentiments were different. Of course the Gods, and the services of religion, were the external embodiment and representation of these ideas and sentiments.