22. Kuri-galzu II., son of Burna-buryas, 2. years.
23. Nazi-Maruttas, his son, 26 years.
24. Kadasman-Turgu, his son, 17 years.
25. Kadasman-Burias, his son, 2 years.
26. Gis-amme ti, 6 years.
27. Saga-rakti-suryas 13 years.
28. Kasbat, or Bibe-yasu, his son, 8 years.
29. Bel-nadin-sumi, 1 year 6 months.
30. Kadasman-Kharbe, 1 year 6 months.
31. Rimmon-nadin-sumi, 6 years.
32. Rimmon-sum-utsur, 30 years (including 7 years of occupation of Babylon by the Assyrian king, Tiglath-Ninip).
33. Mile-Sipak, 15 years.
34. Merodach-baladan I., his son, 13 years.
35. Zamania-nadin-sunii I., 1 year.
36. Bel-sum-iddin, 3 years.
CHAPTER I
THE LAND
Patriarchal Palestine! There are some who would tell us that the very name is a misnomer. Have we not been assured by the German critics and their English disciples that there were no patriarchs and no Patriarchal Age? And yet, the critics notwithstanding, the Patriarchal Age has actually existed. While criticism, so-called, has been busy in demolishing the records of the Pentateuch, archaeology, by the spade of the excavator and the patient skill of the decipherer, has been equally busy in restoring their credit. And the monuments of the past are a more solid argument than the guesses and prepossessions of the modern theorist. The clay tablet and inscribed stone are better witnesses to the truth than literary tact or critical scepticism. That Moses and his contemporaries could neither read nor write may have been proved to demonstration by the critic; yet nevertheless we now know, thanks to archaeological discovery, that it would have been a miracle if the critic were right. The Pentateuch is, after all, what it professes to be, and the records it contains are history and not romance.
The question of its authenticity involves issues more serious and important than those which have to do merely with history or archaeology. We are sometimes told indeed, in all honesty of purpose, that it is a question of purely literary interest, without influence on our theological faith. But the whole fabric of the Jewish Church in the time of our Lord was based upon the belief that the Law of Moses came from God, and that this God "is not a man that He should lie." And the belief of the Jewish Church was handed on to the Christian Church along with all its consequences. To revise that belief is to revise the dogmas of the Christian Church as they have been held for the last eighteen centuries; to reject it utterly is to reject the primary document of the faith into which we have been baptized.
It is not, however, with theological matters that we are now concerned. Patriarchal Palestine is for us the Palestine of the Patriarchal Age, as it has been disclosed by archaeological research, not the Palestine in which the revelation of God's will to man was to be made. It is sufficient for us that the Patriarchal Age has been shown by modern discovery to be a fact, and that in the narratives of the Book of Genesis we have authentic records of the past. There was indeed a Patriarchal Palestine, and the glimpses of it that we get in the Old Testament have been illustrated and supplemented by the ancient monuments of the Oriental world.
Whether the name of Palestine can be applied to the country with strict accuracy at this early period is a different question. Palestine is Philistia, the land of the Philistines, and the introduction of the name was subsequent to the settlement of the Philistines in Canaan and the era of their victories over Israel. As we shall see later on, it is probable that they did not reach the Canaanitish coast until the Patriarchal Age was almost, if not entirely, past Their name does not occur in the cuneiform correspondence which was carried on between Canaan and Egypt in the century before the Exodus, and they are first heard of as forming part of that great confederacy of northern tribes which attacked Egypt and Canaan in the days of Moses. But, though the term Canaan would doubtless be more correct than Palestine, the latter has become so purely geographical in meaning that we can employ it without reference to history or date. Its signification is too familiar to cause mistakes, and it can therefore be used proleptically, just as the name of the Philistines themselves is used proleptically in the twenty-first chapter of Genesis. Abimelech was king of a people who inhabited the same part of the country as the Philistines in later times, and were thus their earlier representatives.
The term "Palestine" then is used geographically without any reference to its historical origin. It denotes the country which is known as Canaan in the Old Testament, which was promised to Abraham and conquered by his descendants. It is the land in which David ruled and in which Christ was born, where the prophets prepared the way for the Gospel and the Christian Church was founded.
Shut in between the Desert of Arabia and the Mediterranean Sea on the east and west, it is a narrow strip of territory, for the most part mountainous, rugged, and barren. Northward the Lebanon and Anti-Lebanon come to meet it from Syria, the Anti-Lebanon culminating in the lofty peaks and precipitous ravines of Mount Hermon (9383 feet above the level of the sea), while Lebanon runs southward till it juts out into the sea in its sacred headland of Carmel. The fertile plain of Esdraelon or Megiddo separates the mountains of the north from those of the south. These last form a broken plateau between the Jordan and the Dead Sea on the one side and the Plain of Sharon and the sea-coast of the Philistines on the other, until they finally slope away into the arid desert of the south. Here, on the borders of the wilderness, was Beersheba the southern limit of the land in the days of the monarchy, Dan, its northern limit, lying far away to the north at the foot of Hermon, and not far from the sources of the Jordan.
Granite and gneiss, overlaid with hard dark sandstone and masses of secondary limestone, form as it were the skeleton of the country. Here and there, at Carmel and Gerizim, patches of the tertiary nummulite of Egypt make their appearance, and in the plains of Megiddo and the coast, as well as in the "Ghor" or valley of the Jordan, there is rich alluvial soil. But elsewhere all is barren or nearly so, cultivation being possible only by terracing the cliffs, and bringing the soil up to them from the plains below with slow and painful labour. It has often been said that Palestine was more widely cultivated in ancient times than it is to-day. But if so, this was only because a larger area of the cultivable ground was tilled. The plains of the coast, which are now given over to malaria and Beduin thieves, were doubtless thickly populated and well sown. But of ground actually fit for cultivation there could not have been a larger amount than there is at present.
It was not in any way a well-wooded land. On the slopes of the Lebanon and of Carmel, it is true, there were forests of cedar-trees, a few of which still survive, and the Assyrian kings more than once speak of cutting them down or using them in their buildings at Nineveh. But south of the Lebanon forest trees were scarce; the terebinth was so unfamiliar a sight in the landscape as to become an object of worship or a road-side mark. Even the palm grew only on the sea-coast or in the valley of the Jordan, and the tamarisk and sycamore were hardly more than shrubs.
Nevertheless when the Israelites first entered Canaan, it was in truth a land "flowing with milk and honey." Goats abounded on the hills, and the bee of Palestine, though fierce, is still famous for its honey-producing powers. The Perizzites or "fellahin" industriously tilled the fields, and high-walled cities stood on the mountain as well as on the plain.
The highlands, however, were deficient in water. A few streams fall into the sea south of Carmel, but except in the spring, when they have been swollen by the rains, there is but little water