BIBLICAL AND TRADITIONAL REFERENCES TO ESHCOL. 201

tle more information in regard to several points. Is the country around 'Ain Gadîs adapted for the permanent encampment of the Hebrews? Is the supply of water from these shallow pools adequate to meet the wants of the whole nation, not for a day, but for months at a time? Is not the site much too far south to agree with the topographical requirements of the Biblical narrative? In regard to the first two inquiries, they give but little information; and to meet the last supposed difficulty, they suggest that Eshcol, whence the cluster of grapes was cut, was not in the valley near Hebron, but some place in the neighborhood of this 'Ain Gadîs; since, as they rightly conclude, it would be impossible to carry grapes for so many days through the desert.

This location of Eshcol near 'Ain Gadîs will scarcely agree with the two narratives of the transaction given by Moses in Numbers. xiii. 21-25, and in Deuteronomy i. 19-28, where that brook, or, more properly, wady, of Eshcol appears to be associated with Hebron. So, also, in Numbers xxxii. 9, the valley of Eshcol was the place where the spies appear to have been terrified by the appearance of the land and the people, where dwelt the giants, the sons of Anak; and we know from Joshua xv. 13, 14, and elsewhere, that Hebron was the proper home of the Anakim. Again, we find the name Eshcol attached to the neighborhood of Hebron in the days of Abraham; for one of his confederate chiefs, who aided to rescue Lot from Chedorlaomer, was Eshcol, the brother of Mamre the Amorite.' Now, as Mamre gave his name to "the plain of Mamre, which is in Hebron," it is highly probable that Eshcol gave his name to the valley in which he resided, near Hebron. Van de Velde was told by the governor of Hebron that there was an 'Ain Eskali, fountain of Eshcol, in a valley a short distance north of Hebron, "whose water was accounted the best in the world." It is a curious fact that, owing to certain ambiguities in the Mosaic narratives, all ancient traditions place Eshcol north of Hebron, as you can. see by consulting the Onomasticon, Benjamin of Tudela, and other authorities. It will be very difficult at this late day to reject these traditions, which, I believe, have been accepted by modern travellers and critics, so far, at least, as to locate Eshcol in the neighborhood 1 Gen. xiv. 13, 24. 2 Gen. xiii. 18.

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of Hebron, and not several days' journey to the south of it. This is a topographical question of considerable importance in its bearing upon the site of Kadesh, and, indeed, upon much of the subsequent journeyings of the Hebrews during the thirty-eight years of their wanderings in the wilderness. If the location of Kadesh at 'Ain Gadîs necessitates the transfer of Eshcol several days' march southwards from Hebron, I think that the identification will not be readily accepted.

We must not wander any longer in the wilderness, but resume our history of Isaac's sojourn in Gerar, which is both curious and instructive. Combining pastoral and agricultural industry, it is not strange that he grew very great. The vast grazing plains around and south of his position enabled him to multiply his flocks indefinitely, while the "hundred-fold" harvests furnished bread for his numerous servants; and, in addition to these advantages, the blessing of the Lord was on the labor of his hands in a manner altogether extraordinary. These things made the Philistines envy and fear him; and therefore Abimelech, king of Gerar, demanded and obtained a covenant of peace with him. Just so at this day the towns, and even cities, such as Hamath and Hums in the north, and Gaza and Hebron in this region, cultivate with care friendly relations with the sheikhs of the great tribes on their borders.

The country was deficient in water, and wells, dug at great expense, were regarded as very valuable possessions. Isaac was a great well-digger, prompted thereto by the necessities of his numerous flocks; and in those days this was an operation of such expense and difficulty as to be mentioned amongst the acts which rendered even kings illustrious. Uzziah, king of Judah, “digged many wells: for he had much cattle, both in the low country and in the plains." The strife for the possession of wells was a fruitful source of annoyance to the peaceful patriarch, as it had been the cause of separation between Abraham and Lot before him; and such contests are now very common all over the country, but more especially in these southern deserts. It was the custom in former times to erect towers or castles to command and secure the possession of valuable watering-places. Thus Uzziah "built towers in the

1 2 Chron. xxvi. 10.

STOPPING UP WELLS.-PURCHASE OF WATER.

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desert," apparently in connection with "his many wells;" and to stop up wells was the most pernicious and destructive act of vengeance, the surest way to convert a flourishing country into a frightful wilderness. Israel was commanded thus to destroy the land of the Moabites by stopping all the wells of water.' Water is so scarce and valuable in that region that the places where it is found are all well known to the Arabs. It would be a curious inquiry for the explorer to seek out those wells dug by the patriarch, nor would it be surprising if they should be found still bearing the significant names which he gave them. "Isaac dwelt by the well Lahai-roi," as we read in Genesis xxv. II, and xxiv. 62-the same that was so named after the appearance of the angel to Hagar. It may have been first discovered by her, or miraculously produced by the God that saw her for the salvation of the maternal ancestor of the Arab race and her unborn son, as the fountain of Kadesh afterwards was for all Israel,' and perhaps that of "En-hakkore, which is in Lehi," for Samson. It seems to have been the usual mode to designate the dwelling-place in patriarchal times, and, indeed, long after, by some circumstance or fact which made it memorable; and it is yet quite common to find a village better known by some remarkable tree or fountain near it than by its proper name. The knowledge of these places and things is perpetuated from generation to generation; and I doubt not many of these wells in the south could be discovered, if one had time and liberty to explore.

This matter of wells and their importance reminds me of the churlish refusal of Edom to allow the Hebrews to pass through his land. "The children of Israel said unto him, We will go by the highway and if I and my cattle drink of thy water, then I will pay for it." But he refused to give Israel passage through his border. Have you ever been obliged to purchase water with money while travelling on "the highway" in that part of the land?

Frequently, and it is often difficult to be had either for love. or money. A friend of mine informed me that, passing through a part of the country east of the Jordan in the autumn, he could barely secure the water absolutely necessary for his animals; and

1 2 Kings iii. 19, 25.

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✦ Judg. xv. 19.

2 Gen. xvi. 14.

5 Numb. xx. 19.

3 Numb. xx. II.

the article was so precious that all washing, even of his own face, was dispensed with for several days.

Perhaps it was in view of such emergencies that Muhammed allowed his disciples to use sand instead of water in their ceremonial ablutions.

No doubt; and we may readily admit that a "washing" with sand is just as efficacious as with water, but my friend's face would not have been greatly refreshed by such an application.

As to the negotiation of Moses, any one at all acquainted with the countries through which he sought a passage will understand the propriety of his offer to purchase water, especially for the cattle. Some of the tribes had vast flocks and herds; and when I was traversing the regions of their wanderings in the Tîh and in Edom, the great and ever-recurring puzzle was to discover by what means their cattle were kept from perishing with thirst. In the present condition of these lands it could not be done, except during the rainy months of winter. We may have occasion to refer to this subject hereafter, on the other side of Jordan. We are now passing through the land where the patriarchs dwelt; and the history of their sojourn, brief and fragmentary though it be, abounds in interesting anecdotes and incidents.

How do you account for the strange coincidences in the patriarchal connections with Gerar? Both Abraham and Isaac came from Beer-sheba to that city; both adopted the same prevarication in regard to their wives, for the same reason, and with the same result. It would appear that these ladies must have been beautiful in comparison with the darker daughters of Philistia, and this even when they were far advanced in life. Both were taken into the harem of the king, and both rescued by similar divine interpositions. The king, in either case, was called Abimelech, and each had a chief commander called Phichol. Both Abraham and Isaac made covenants with these Abimelechs; the place of meeting in both cases was a well; and from the "seven ewe lambs set by themselves" that day the well was called Beer-sheba-the well of seven, or well of the oath.

It is fair to conclude that Abimelech was the royal title, just as Pharaoh was in Egypt, and Cæsar in Rome. Phichol may also

COINCIDENCES IN THE LIFE OF THE PATRIARCHS.

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have been a name of office, as mudîr or mushîr is now in this country. If one of these officers is spoken of, his name is rarely mentioned. I suppose it was the custom of these Abimelechs to augment their state and glory by introducing into their harem illustrious ladies, and that without much respect to their age. To enable them to do this they sometimes killed their husbands, and such things are not unknown even in our day. I could point to more than one such instance among the feudal nobility of Syria, in which the husband was killed in order to get possession of the wife; and such tragedies must have been still more frequent in the age of the patriarchs; for it was the fear of a like calamity which led both Abraham and Isaac to resort to the culpable deception which is recorded of them. Abraham, at least, was a man of great courage, experience, and wisdom; and it is quite impossible that he should have acted as he did towards the wife he so loved from mere groundless apprehensions. And though Abimelech, when terrified by the visions of God, earnestly protested his innocence, yet he had already sent and taken Sarah, assuredly against her consent, and sorely against the wish of Abraham; and I feel certain that the divine warning, "Thou art but a dead man," had more to do with the restoration of Sarah than any feelings of remorse in view of his sin. However this may be, it must be admitted that the conduct of both patriarchs, and their wives too, does them no honor, and is almost incomprehensibly weak and absurd.' As to the other repetitions in the record of similar acts, there is no difficulty in understanding them. After the lapse of many years, it would be quite in accordance with Oriental usages for the successors of the first Abimelech to renew the covenant of peace with Isaac, who had grown so great as to be both envied and feared. The mode of contracting alliance was the same, because in both cases an established custom was followed; and that the well should have been twice named Beer-sheba from this double transaction made at it, is not surprising. It may have been intended, also, by that divine providence which guided all such proceedings of the patriarchs, to settle, by these remarkable acts, a well-known point, to determine in future ages the southern border of the Promised Land. 1 Gen. xx. and xxvi. 6-11, 26-33.