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tants, but were slain by the Garandæi, who by an act of great treachery got possession of the palm-grove and fountains. Here likewise is the desert of · Faran, the Pharan of Ptolemy; which in its situation agrees precisely with the Pàran of the scriptures. Diodorus further speaks of some rocks or pillars here, engraven with unknown characteristics. The same history of this Phænicon, or palm-grove, and the fountains, is given by * Strabo, who places it rather low

upon

the coast, and says, that the next object towards the bottom was the Insula Phocarum. These must have been the fountains mentioned by Moses, and a continuation of the same palms, unless we suppose the nature of the country to have been altered. For we do not read that there was any other part of the region which had either ont, etant extrêmement jaunes, qu'à cause du peu de profondeur, que l'oeil ne sçauroit reconnoître: et pour en être certain, il fallut qui j'y employasse le doigts. Neanmoins ces lettres ne sont point gâtées, et paroissent fort nettes. p. 449, 450. Pocock. p. 148.

La vallee de Girondel, de meme que celle de Faran. Niebuhr, Arabie, p. 346, 347.

Waad Pharan in the way to Tor. Pocock. p. 141. See also p. 157. The promontory below, called now Ras Mohammed, is the Axquongior Deeper of Ptolemy.

* L. 16. p. 1122.

1.

such a grove of trees or such waters. Thus it was in the time of the Israelites, and so it was found to be in the time of Strabo and Diodorus; and thus we find it at this day. Strabo gives a reason why this little district was so much honoured and frequented.-- Ava to TUCOV TY κυκλω καυματηραν τε, και ανυδρον και ασκιον υπαρxelv.-Because all the country about was parched up with heat, being without water, and without a tree, that could afford shade.

Monconys, in his return through the desert from Mount Sinai, took a lower way to the south towards a place called now Tor, where seems to be the district described by Strabo and Diodorus, near Paran. He mentions a valley which he passed through, and in this valley towards the end he saw the rocks with ancient inscriptions; and at last came to a place, which he seems very justly to suppose

the Elim of the scriptures situé au fonds de céte plaine on bord de la mer et ou sont les douze * fontaines. He addseaux vont arrosant une quantite de beaux palmiers, fermés de murailles ; et qui sont bien augmentés en nombre au dela des septante, que Moyse y trouva.

He tells us however,

ces

* L. 16. p. 1122.

? P. 450, 451.

that the waters are at this day by no means of a good taste.---' C'est en ce lieu, ou Moyse trouva les douze fontaines, et les (septante) palmiers. On y voit encore les douze fontaines, ou sources, qui sortent du pié de la montagne. Elles on un assez mauvais goût.

aussi y a-t-il la un petit bain chaud, qu'on nommé de Moyse. Strabo • intimates, that the waters were in the time of Artemi- · dorus very good ; and from the Israelites encamping near them we may infer the same of them then. But this is not an article of much consequence. For all that we are told by Moses is, that at the place where they arrived they found twelve wells and seventy palm-trees. The fountains remain precisely the same in number, and the palm-trees are not extinct; on the contrary, they are multiplied. Notwithstanding what Monconys says, travellers take notice of fountains of good water, though mixed with others of an inferior quality, as we learn from Dr Pocock. He visited this district, and says, that in going southward towards Tor, and about a league

*P. 450. They are called Hammam Mousa. Shaw,

p. 350.

Φησι δε ενδoτερω κεισθαι τετο (το Ποσειδιον) του Ελαμιτε μυχου, συνεχη δε του Ποσειδια φοινικωνα ειναι ευνδρον. 1. 16. p. 1129.

from it towards the north--' there is a weil of good water ; and all about it are a great number of date-trees or palms, and several springs of salt water, especially to the south-east, where the monks have a garden. Near it are several springs (as we may infer of good water), and a bath or two, which are called the baths of Moses. The Greeks, as well as some others, are of opinion that this is Elim. To the same purpose is the evidence of the traveller Breitenbach, as he is quoted by Mr Niebuhr. Mr de Breitenbach a deja eu la meme pensée Voici ce qu'il dit en parlant du voyage, qu'il fit en 1483, de la montagne de Sinai a Kahira. Porro inclinatâ jam die ; in torrentem incidimus, dictum Orondem ; ubi figentes tentoria propter aquas, quæ ibi reperiebantur, nocte mansimus illâ : sunt enim in loco isto plures fontes vivi, aquas claras scaturientes. Sunt et palmæ multæ ibi ; unde suspicabamur illic ese descrtum Helim.

It may perhaps be thought that these names were introduced by Christian travellers, and adopted by the later inhabitants of these

parts. But this could not have been the case. Ariss

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The names

ton, Artemidorus, Agatharchides, and Diodorus, all lived before the æra of Christianity. Even Strabo was some years antecedent. The learned Abulfeda of Hamath was indeed much later ; but he could have no regard for the religion of Jesus or of the Jews, nor any prejudice in favour of Moses. therefore have remained from the beginning unimpaired, and the situation of the places which they point out correspond so precisely with those mentioned in the scriptures, and are supported by such indisputable authority, that they appear manifestly to be the same as those mentioned by the sacred historian,

Review of the Course taken by the Children of

Israel in their journeying.

We have seen how very regular and plain the route of the children of Israel is found to be from their setting out upon the fifteenth day of the first month to their arrival at Elim. From Rameses they journeyed to Succoth, and from Succoth to Etham, to the border of that wildernesss. Then they removed from Etham, and turned again unto Piha-Hiroth, and

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