Here, then, is the explanation of the rise of that ‘new king which knew not Joseph.’ We must see in him, not the founder of the eighteenth dynasty who expelled the Hyksos, but Ramses I., the founder of the nineteenth dynasty, with whom all danger of Asiatic domination in Egypt came finally to an end. The nineteenth dynasty represented the national reaction against the Asiatic faith of Khu-n-Aten and the government of the country by Asiatic officials. It meant Egypt as against Asia. And the policy of the new rulers of Egypt was not long in declaring itself. Ramses I. indeed reigned too short a time to do more than establish his family firmly on the throne; but his son and successor, Seti Meneptah I., once more overran Syria and made Palestine an Egyptian province; while Ramses II., who followed him, took measures to prevent such of the Asiatics as were still in Egypt from ever again becoming formidable to the native population. The causes that led to the enslavement of the Israelites and to the Exodus out of Egypt were the same as those which in our own day led to the rebellion of Arabi. Religious and race hatreds were mingled together, and the ‘national party’ which grudged to the foreigner his share in the spoils of government aimed at destroying both him and his religion. Ramses I., however, was more fortunate than Arabi. No foreign power came to the help of the Syrian settlers on the Nile, and the leader of the Egyptian patriots became the favourite of the Theban priesthood and the sovereign of Egypt. From this time forward we hear no more of the use of the Babylonian language and script in the public correspondence of the Egyptians. The oppression of the Israelites, then, is a natural and necessary part of the political history of the nineteenth dynasty. It fits in with the policy which the dynasty was placed on the throne to carry out. And an inscription discovered by Professor Flinders Petrie in 1896 supplements the story in an unexpected way. It was engraved by order of Meneptah II., the son and successor of Ramses II., on a large slab of granite, and placed in a temple he built at Thebes, on the western bank of the Nile. Its twenty-eight lines contain a song of triumph over the defeat of the Libyans and their allies from the Greek seas which took place in the fifth year of the king’s reign. Towards the end the poet sums up all the glorious deeds of the Pharaoh. ‘The chiefs,’ he says, ‘are overthrown and speak only of peace. None of the Barbarians (literally, the Nine Bows) lifts up his head. Wasted (?) is the land of the Libyans; the land of the Hittites is tranquillised; captive is the land of Canaan and utterly miserable; carried away is the land of Ashkelon; overpowered is the land of Gezer; the land of Innuam (in Central Syria) is brought to nought. The Israelites are spoiled so that they have no seed, the land of Khar (Southern Palestine) is become like the widows of Egypt.’