Such are the records, which have risen up, as it were, out of the tomb, to revolutionise all our previous conceptions of that part of ancient history with which they are concerned. We must give up the belief that Cyrus was a monotheist, bent on destroying the idols of Babylon; on the contrary, from the time when we first hear of him, he is a worshipper of Bel-Merodach, the patron-god of Babylon, and the first care of himself and his son, after his conquest of Babylonia, is to restore the Babylonian gods to the shrines from which they had been impiously removed by Nabonidos. He asks the gods to intercede on his behalf with Bel and Nebo, the two supreme gods of Babylonian worship. It is clear, therefore, that Cyrus was a polytheist, who, like other polytheists in other ages, adopted the gods of the country he had conquered from motives of State policy. The Egyptian monuments give the same account of his son Kambyses. They show that the story told by Herodotus how Kambyses had scoffed at the gods of Egypt, had destroyed their images, and had finally stabbed the sacred bull Apis, was a mere Greek fable. Kambyses appears on contemporaneous monuments as the friend of the Egyptian priests, the adorer of their gods, and the benefactor of their temples. The very bull he was said to have murdered has been discovered in its huge sarcophagus of granite, with a sculpture above, wherein Kambyses is represented as kneeling before the bull-god, while an inscription states that the bull was honoured with the usual funeral, in which Kambyses himself took part. The theory, accordingly, which held that Cyrus had allowed the Jews to return to their own land, because, like them, he believed in but one supreme god—the Ormazd or good spirit of the Zoroastrian creed—must be abandoned. God consecrated Cyrus to be His instrument in restoring His chosen people to their land, not because the king of Elam was a monotheist, but because the period of Jewish trial and punishment had come to an end. God’s instruments may be unworthy as well as worthy; it was through the hardness of heart of an unbelieving Pharaoh that the deliverance from Egypt had been accomplished in days long before. Nor is there any contradiction between the treatment actually experienced by the Babylonians and that which is predicted for them in the Book of Isaiah. The language of the prophet is necessarily figurative, and when he declares (Isa. xlvi. 1, 2) that Bel and Nebo had gone into captivity, nothing more is meant than that the people whose gods they were, and whom they represented, had passed under the yoke of a foreign conqueror.