barbarians, no doubt, that Psam-metichus sent his troops into Philistia and succeeded in annexing the whole or part of it.  After this success he was content to wait and watch the course of events.  The surprising revival of Egypt must have had the effect of infusing fresh life into the Egyptian factions existing in all the autonomous states, and in the prefectures of Syria.  The appearance of the Pharaoh’s troops, and the toleration of their presence within the territory of the Assyrian empire, aroused on all sides the hope of deliverance, and incited the malcontents to take some immediate action.

We do not know what may have happened at Tyre and Sidon, or among the peoples of Edom and Arabia, but Judah, at any rate, under the rule of Josiah, carefully abstained from any action inconsistent with the pledge of fidelity which it had given to Assyria.  Indeed, the whole kingdom was completely absorbed in questions of a theological nature, and the agitations which affected the religious life of the nation reacted on its political life as well.  Josiah, as he grew older, began to identify himself more and more with the doctrines taught by the prophets, and, thanks to his support, the party which sought to complete the reforms outlined by Hezekiah gained fresh recruits every day.  The opposition which they had formerly aroused among the priests of the temple had gradually died out, partly as the result of genuine conviction, and partly because the priests had come to realise that the establishment of a single exclusive sanctuary would work for their own interest and advantage.  The high priest Hilkiah took up the line followed by Jeremiah, and was supported by a number of influential personages such as Shaphan the scribe, son of Azaliah, Ahikam, Achbor son of Micaiab, and a prophetess named Huldah, who had married the keeper of the royal wardrobe.  The terrors of the Scythian invasion had oppressed the hearts and quickened the zeal of the orthodox.  Judah, they declared, had no refuge save Jahveh alone; all hope was lost if it persisted in the doctrines which had aroused against the faithless the implacable wrath of Jahveh; it must renounce at once those idols and superstitious rites with which His worship had been disfigured, and overthrow the altars which were to be found in every part of the country in order to concentrate all its devotion on the temple of Solomon.  In a word, Judah must return to an observance of the strict letter of the law, as it had been followed by their forefathers.  But as this venerable code was not to be found either in the “Book of the Covenant” or in any of the other writings held sacred by Israel, the question naturally arose as to where it was now hidden.  In the eighteenth year of his reign, Josiah sent Shaphan the scribe to the temple in order to audit the accounts of the sums collected at the gates for the maintenance of the building.  After the accounts had been checked, Hilkiah suddenly declared that he had “found the Book of the