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a philosophical institution. My view is that of Lepsius— that Ramesses II. 
was the Pharaoh whose daughter reared Moses and who began the persecution 
of the Israelites, and that Manepthah, the son of Ramesses II., was the Pharaoh 
of the Exodus. Now on what grounds do I hold this view ? First, on chro- 
nological evidence, and then on the evidence of the Egyptian monuments. 
First, as to chronological evidence, I have drawn up and have here a list of 
the Egyptian kings. It is the result of a close and painstaking collation of 
the records of the Egyptian dynasties as given by Manetho and as explored 
by Lepsius and other students of Egyptology. Bunsen has most carefully 
and methodically compared the works of Erastothanes and Manetho, and 
J ulius Afrieanus with Lepsius, and has come to the conclusion, that this 
Manepthah lived 1313 years before Christ. I know that that date differs 
from the chronology of the Bible, but that chronology is only a deduction 
made by a modern writer, Archbishop Usher ; and then again we have other 
Biblical chronologies, such as the chronology of Hale, &c. ; and we have, there- 
fore, a perfect right to dispute the dates given, on the margins of our Bible, 
as they are entirely a matter of human investigation. I may therefore say, at 
once, that I do not think 1491 b.c. is the right date to affix to the Exodus ; 
and I have two reasons for saying so. In the fourth century there was a 
system of chronology discovered or rather laid down by a certain Rabbi, 
which has since gone by the name of Rabbinical chronology. It was com- 
piled by comparing the most ancient Hebrew texts extant, and it is a very 
remarkable fact that the date b.c. which that Rabbmical chronology assigns 
to the Exodus is the very year 1313, which, from the monuments submitted 
to the critical faculty of Bunsen, centuries after, has been pronounced to be 
the time of Manepthah. You may say this is a coincidence, and that 
you prefer the chronology of Usher, but now I come back to that chro- 
nology of Ruth as my second reason, and as a Scriptural reason for my view. 
The four generations from Pharez to Hezron and to Nahshon will not cover 
the interval between Jacob's descent into Egypt and the Exodus of Moses, 
and I therefore come to this, which I must ask you to take for granted. It is 
generally allowed that the sojourn in Egypt covered 215 years. Mr. Birks, 
in his book on the Exodus, speaks with confidence, as of a thing almost 
settled, that 215 years is the right number to allow for it, being the half of 
the 430 mentioned in the New Testament, and Josephus says “ They left 
Egypt 215 years after Jacob came into it.” Now, taking the chronology 
ot Ruth, you have four generations to cover this period, which gives an 
average of 53 years to each generation ; that is quite credible — although 
perhaps it is not what we might have anticipated — it is not unhistorical, 
and it is quite conceivable. Assuming that, — then, what is the result you 
obtain ? Between the Exodus and Solomon there are six generations ; 
which, multiplied by 53, brings you to the date 318, and then add the 
date of Solomon, 1000, and you get the date 1318 by a purely Biblical cri- 
ticism ; which date is so very near 1313 that the two may be practically 
taken as synchronous. This is my argument for supposing that Manepthah 
represents the Pharaoh of the Exodus rather than Thothmes IV. And now 
