The struggle of the nations - Egypt, Syria, and Assyria . ccounts published in the Corp. Ins. Semit., vol. i. pp. 92-99, orthe remnants of sacrificial tarifls discovered at Marseilles and in Africa. In the Hebraic era wehave incidental mention of the prophets and priests of Baal, in 1 Kings xviii. 19, 22-29, priesthood of Baal, Astarte, and Qaddishat, as organised in Egypt under the Theban dynasties,is familiar to us from the stela) so frequently quoted (of. sujira, pp. 155, 161), and from other smallmonuments ; the titles are, naturally, those assumed by the Egyptian ijriests, the
The struggle of the nations - Egypt, Syria, and Assyria . ccounts published in the Corp. Ins. Semit., vol. i. pp. 92-99, orthe remnants of sacrificial tarifls discovered at Marseilles and in Africa. In the Hebraic era wehave incidental mention of the prophets and priests of Baal, in 1 Kings xviii. 19, 22-29, priesthood of Baal, Astarte, and Qaddishat, as organised in Egypt under the Theban dynasties,is familiar to us from the stela) so frequently quoted (of. sujira, pp. 155, 161), and from other smallmonuments ; the titles are, naturally, those assumed by the Egyptian ijriests, the inscriptions beingwritten in hieroglyphics. Judges ix. 26, 27. It is probable that the vintage festival, celebrated at Sliiloh in the time ofthe Judges (Judges xxi. 19-23), dated back to a period of Cauaanite history prior to the Hebrewinvasion, to the time of the Egyptian supremacy. Cf., in the Hebraic period, the scene where the priests of Baal go up to the top of Mount Carmelwith the prophet Elijah (1 Kings xviii. 20-40). THE SACRED STONES. IG3. A CHOMLECU IN THE NEXGHBOnRHOOD OF HESBAN, IN THE COUNTKY OF 3I0AB. places and altars from the beginning.^ The nations of Syria did not in allcases recognise the original purpose of these monuments, but regarded them asmarking the seat of an ancient divinity, or the precise spot on wliich he hadat some time manifested himself. When the children of Israel caught sightof them again on their return from Egypt, they at once recognised in themthe work of their patriarchs. The dolmen at Shechem was the altar whichAbraham liad built to the Eternal after his arrival in the country of Canaan.*Isaac had raised that at Beersheba, on the very spot where Jehovah hadappeared in order to renew with him the covenant that He had made withAbraham.^ One might almost reconstruct a map of the wanderings of Jacobfrom the altars which he built at each of his principal resting-places—atGilead [Galeed], at Ephrata, at Bethel, and at Shechem. Each of
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