The first certain synchronism, however, between the Egyptian monuments and Jewish history is afforded by the capture of Jerusalem by Shishak in the reign of Rehoboam in the year 974 B.C. Among the wall-paintings in the temple at Thebes commemorating the triumphs of this campaign of Shishak, is a portrait of a captive with Jewish features, inscribed Yuten-Malek. This has been read "King of the Jews," and taken to be a portrait of Rehoboam, but it is more probable that it means "Kingdom of the Jews," and that the portrait is one representative of the country conquered. In any case this gives us the first absolutely certain date in Old Testament history. From this time downwards there is no reason to doubt that annals substantially correct, of successive kings of Judah and Israel, were kept, and after the reign of Ahaz, when the great Assyrian Empire appeared on the scene, we have a full confirmation, from the Assyrian monuments, of the principal events recorded in the Book of Kings. In fact, we may say that from the foundation of the Jewish Monarchy by Saul and David, we are fairly in the stream of history, but that for everything prior to about 1000 B.C. we have to grope our way almost entirely by the light of the internal evidence afforded by the Old Testament itself. The first point evidently is to have some clear idea of what this Old Testament really consists of. Until the recent era of scientific criticism, it was assumed to constitute, in effect, one volume, the earlier chapters of which were written by Moses, and the later ones by a continuance of the same Divine inspiration, which made the Bible from Genesis to Chronicles one consistent and infallible whole, in which it was impossible that there should be any error or contradiction. Such a theory could not stand a moment's investigation in the free light of reason. It is only necessary to read the two first chapters of Genesis to see that the book is of a composite structure, made up of different and inconsistent elements. We have only to include in the first chapter the two first verses printed in the second chapter, and to write the original Hebrew word "Elohim" for "God," and "Yahve" or Jehovah for "Lord God," to see this at a glance. The two accounts of the creation of the heaven and earth, of animal and vegetable life, and of man, are quite different. In the first Man is created last, male and female, in the image of God, with dominion over all the previous forms of matter and of life, which have been created for his benefit. In the second Man is formed from the dust of the earth immediately after the creation of the heavens and earth and of the vegetable world, and subsequently all the beasts of the field and fowls of the air are formed out of the ground, and brought to Adam to name, while, last of all, woman is made from a rib taken from Adam to be an helpmeet for him.