The Pharaoh under whom the Exodus actually took place could not have been Ramses II himself, but his son and successor, Meneptah II, who ascended the throne about B.C. 1325. His reign lasted but a short time, and it was disturbed not only by the flight of the Children of Israel, but also by a great invasion of Northern Egypt by the Libyans, which was with difficulty repulsed. This took place in his fifth year. Three years later a report was sent to him by one of his officials stating that “the passage of tribes of the Shasu (or Beduins) from the land of Edom had been effected through the fortress of Khetam, which is situated in Succoth (Thuku), to the lakes of the city of Pithom, which are in the land of Succoth, in order that they might feed themselves and their herds on the possessions of the Pharaoh.” The lakes of Pithom must be those of Bâlah and Timsah, on which Ismailia now stands, not far from Tel el-Maskhûta, and Khetam is the Etham of Scripture. It is possible that Timsah, “the lake of crocodiles,” is the _yâm sûph_, or “sea of papyrus reeds,” of Scripture, which the translators of the Septuagint erroneously identified with the Red Sea. Among the incidents connected with the deliverance of the Israelites are two which especially deserve notice. When God appointed Moses to his mission of leading his enslaved brethren out of Egypt, He at the same time revealed Himself by the name of “Jehovah,” the special name by which He was henceforth to be known to the Children of Israel. It is unfortunate that this sacred name has descended to the readers of the Authorised Version of the Old Testament in a corrupt and barbarous form. The Hebrew alphabet was designed to express consonants only, not vowels; these were supplied by the reader from his knowledge of the language and its pronunciation. As long as Hebrew was still spoken, there was little difficulty in doing this; but the case was changed when it ceased to be a living language. A traditional pronunciation of the sacred records was preserved in the synagogues; but it necessarily differed in many respects from the pronunciation which had actually been once in use, and was itself in danger of being forgotten or altered. To avoid such a danger, therefore, the so-called Masoretes, or Jewish scribes, in the sixth century after the Christian era, invented a system of symbols which should represent the pronunciation of the Hebrew of the Old Testament as read, or rather chanted, at the time in the great synagogue of Tiberias in Palestine.(5) It is in accordance with this Masoretic mode of pronunciation that Hebrew is now taught. But there was one word which the Masoretes of Tiberias either could not or would not pronounce. This was the national name of the God of Israel. Though used so freely in the Old Testament, it had come to be regarded with superstitious reverence before the time when the Greek translation of the Septuagint was made, and in