[190]. Judg. v. 4, 5; Deut. xxxiii. 2; Hab. iii. 3.
[191]. First pointed out by Baker Greene, The Hebrew Migration from Egypt, p. 170; Elim is the masculine, and Elath the feminine plural. Compare El-Paran, perhaps ‘El(im) of Paran,’ in Gen. xiv. 6, as well as Elah in Gen. xxxvi. 41.
[192]. Exod. xvi. 1 compared with Numb. xxxiii. 11.
[193]. The name is found in an inscription of Hadramaut (Osiander, Inscriptions in the Himyaritic Character, p. 29), where the god is called the son of Atthar or Istar instead of her brother, as in Babylonia, as well as in a Sabæan text from Sirwaḥ.
[194]. Numb. xiii. 26. The sanctuary had originally been Amalekite (Gen. xiv. 7).
[195]. Unfortunately, no calculation of distance can be made from the statement that Elijah was ‘forty days and forty nights’ on his way from Jezreel to Horeb, since ‘forty’ merely denotes an unknown number.
[196]. In the early days of the monarchy the armies of both the Israelites and the Philistines were similarly divided into companies of a hundred and a thousand (1 Sam. xxii. 7; xxix. 2; 2 Sam. xviii. 1). The system could not have been derived from Babylonia, where sixty was the unit of notation.
[197]. See my Higher Criticism and the Verdict of the Monuments, pp. 74-77, and Hibbert Lectures on the Religion of the Ancient Babylonians, pp. 70-77.
[198]. The text of this is given in the 125th chapter of the Book of the Dead. A translation of it will be found in Wiedemann’s Religion der alten Aegypter, pp. 132, 133.
[199]. The conceptions which underlay this were embodied in the mediæval jurisprudence of Europe, and curious reports exist of the trials of cocks, rats, flies, dogs, and even ants, which lasted down to the eighteenth century (see Baring-Gould, Curiosities of Olden Times, second edit., pp. 57-73).