We cannot ascertain precisely at what point in the valley this civilization first showed, or established itself. Of two points, however, which are of importance, we are sure. It did not descend the Nile from Ethiopia, and it did not ascend it from the coast of the Delta. It is true that Memphis was the first great centre of Egyptian life of which we have full and accurate knowledge. The founder, however, of the first historical dynasty, and who appears to have made Memphis his capital, came from This, or Abydos, in Upper Egypt. We may almost infer from this that Abydos was an earlier centre of Egyptian power than Memphis. The idea, then, of an unmixed African origin may, I think, be at once and summarily dismissed. Something may be alleged in support of a Semitic origin. Where, however, we may ask, is the theory on behalf of which nothing can be alleged? If it were so it would never have come into existence. What we have to consider in this, as in every doubtful or disputed matter, is not what can be said in favour of certain views, or what can be said against them, but which way the balance inclines when the arguments on each side have been fairly put into their respective scales. To begin, then, with the language, which is the most obvious ground for forming an opinion in a matter of this kind. It happens that in this case nothing conclusive can be inferred from the language. First, because in it no very decisive Semitic affinities have been made out; and, secondly, because, had they been found to be much more important than some have supposed them to be, this would not of itself prove a preponderance of Semitic blood. Colour is rather adverse to the Semitic theory. The Egyptian was not so swarthy as the Arab; whereas, if he had been a Semite, he ought to have been, at the least, as dark. In the wall-paintings a clear red represents the complexion of the men, and a clear pale yellow that of the women. In this clearness of tint we miss the swartness of the Arab.