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which are to infuse a higher religious and ethical life into the civilizations of the future.(496) (496) For general statements of agreements and disagreements between biblical accounts and the revelations of the Egyptian monuments, see Sayce, The Higher Criticism and the Monuments, especially chap. iv. For discrepancies between the Hebrew sacred accounts of Jewish relations with Egypt and the revelations of modern Egyptian research, see Sharpe, History of Egypt; Flinders, Patrie, History of Egypt; and especially Maspero and Sayce, The Dawn of Civilization in Egypt and Chaldea, London, published by the Society for Promoting Christian Knowledge, 1894. For the statement regarding the Nile, that about the middle of July "in eight or ten days it turns from grayish blue to dark red, occasionally of so intense a colour as to look like newly shed blood," see Maspero and Sayce, as above, p. 23. For the relation of the Joseph legend to the Tale of Two Brothers, see Sharpe and others cited. For examples of exposure of various great personages of antiquity in their childhood, see G. Smith, Chaldean Accounts of Genesis, Sayce's edition, p. 320. For the relation of the Book of the Dead, etc., to Hebrew ethics, see a striking passage in Huxley's essay on The Evolution of Theology, also others cited in this chapter. As to trinities in Egypt and Chaldea, see Maspero and Sayce, especially pp. 104-106, 175, and 659-663. For miraculous conception and birth of sons of Ra, ibid., pp. 388, 389. For ascension of Ra into heaven, ibid., pp. 167, 168; for resurrections, see ibid., p. 695, also representations in Lepsius, Prisse d'Avennes, et al.; and for striking resemblance between Egyptian and Hebrew ritual and worship, and especially the ark, cherubim, ephod, Urim and Thummim, and wave offerings, see the same, passim. For a very