[210]. Hadad-sum and his son Anniy (see my Patriarchal Palestine, p. 250). Small stone tablets like those of Balawât, engraved with cuneiform characters, are in the museums of Europe.
[211]. Sayce, Fresh Light from the Ancient Monuments, pp. 79-83.
[212]. The contrast between such cases, where the names and details are as circumstantially stated as in the legal tablets of early Babylonia, and cases which rest merely upon the memory of tradition, will be clear at once from a reference to Numb. xv. 32-36. Here we have to do with tradition only, and accordingly no name is given, and the story is introduced with the vague statement that it happened at some time or other when the Israelites ‘were in the wilderness.’ The whole of the chapter is an interpolation which is singularly out of place in the narrative, and seems to have been substituted for a description of the disasters which followed on the abortive attempt of the Israelites to invade Canaan.
[213]. Sayce, Babylonian Literature, pp. 79, 80; Knudtzon, Assyrische Gebete an den Sonnengott, pp. 73 sqq.
[214]. Athenæus, Deipn. xiv. 639 c.
[215]. Amiaud’s translation of the Inscriptions of Telloh in the Records of the Past, new ser., ii. pp. 83, 84.
[216]. This was clearly shown by Colenso, The Pentateuch and Book of Joshua critically examined, Pt. i.
[217]. The soss was 60, the ner 600.
[218]. Erman, Life in Ancient Egypt (Eng. tr.), p. 475.
[219]. So in Josephus, Antiq. ii. 10.