But there is no aspect in which these modern discoveries seem so interesting, as in regard to the light they throw upon numerous passages in the Bible. I will mention a few instances; the following is one. Among the animals mentioned as illustrative of the wisdom and power of Providence, is one called in Hebrew the Reem, a word which literally signifies “_the tall animal_.” It is thus described in scripture: “Will the reem be willing to serve thee, or abide by thy crib? Canst thou bind the reem with his band in the furrow? or will he harrow the valleys after thee? Wilt thou trust him because his strength is great? or wilt thou leave thy labor to him? Wilt thou believe him, that he will bring home thy seed and gather it into thy barn?” (Job xxxix. 9-12.) Our translators have rendered the word reem, _unicorn_, which is absurd. Some commentators assert that it is the rhinoceros, or the buffalo, because the cognate Arabic word is sometimes applied to a species of gazelle, and the Arabs frequently speak of oxen and stags as one species. But neither the rhinoceros nor the buffalo can be called a tall animal, and the analogy between them and any species of gazelle with which we are acquainted, would be very difficult to demonstrate. But we find upon the monuments an animal fulfilling all the conditions of the description, and that is the giraffe, which is represented several times among the articles of tribute brought to the Pharaohs from the interior of Africa. The preceding sketch represents one of these carvings. A most interesting proof of the accuracy and fidelity of the Bible narration is furnished by the following considerations. The artists of Egypt, in the specimens which they have left behind, delineated minutely every circumstance connected with their national habits and observances from the cradle to the grave; representing with equal fidelity the usages of the palace and the cottage,--the king surrounded by the pomp of state, and the peasant employed in the humblest labors of the field. In the very first mention of Egypt, we shall find the scriptural narrative singularly illustrated and confirmed by the monuments. “And there was a famine in the land (of Canaan,) and Abram went down to Egypt to sojourn there, for the famine was grievous in the land. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon; therefore it shall come to pass when the Egyptians shall see thee, that they shall say, This is his wife; and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister, that it may be well with me for thy sake; and my soul shall live because of thee. And it came to pass, that when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh’s house saw her, and commended her before Pharaoh, and the woman was taken into Pharaoh’s house.” (Gen. xii. 10-15.)