is the position of Cain, ancestor of heroes of culture and of the worship of Yahweh (Gen. iv. 17 sqq.). One fragmentary source alludes to a journey to the Midianite or Kenite father-in-law of Moses with the Ark (q.v.); another knows of its movements with David and the priest Abiathar (a name closely related to Jether or Jethro; cf. also 1 Chron. iv. 17). Distinctively Calebite are the stories of the eponym who, fearless of the "giants" of Palestine, gained striking divine promises (Num. xiv. 11-24); Caleb's overthrow of the Hebronite giants finds a parallel in David's conflicts before the capture of Jerusalem, and may be associated with the belief that these primitive giants once filled the land (Josh. xi. 21 seq.; see § 7, and DAVID; SAMUEL, BOOKS OF). Calebite, too, are Hebron and its patron Abraham, and both increase in prominence in the patriarchal narratives, where, moreover, an important body of tradition can have emanated only from outside Israel and Judah (see GENESIS). Although Judah was always closely connected with the south, these "southern" features (once clearly more extensive and complete) are found in the Deuteronomic and priestly compilations, and their presence in the historical records can hardly be severed from the prominence of "southern" families in the vicinity of Jerusalem, some time after the fall of Jerusalem. The background in 1 Chron. ii. presupposes the desolation after that disaster, and some traces of these families are found in Nehemiah's time; and while the traditions know of a separation from Edom (viz. stories of Jacob and his "brother" Esau), elsewhere Edom is frequently denounced for unbrotherly conduct in connexion with some disaster which befell Jerusalem, apparently long after 586 B.C. (see § 22).[45] The true inwardness of this movement, its extent and its history, can hardly be recovered at present, but it is noteworthy that the evidence generally involves the Levites, an ecclesiastical body which underwent an extremely intricate development. To a certain extent it would seem that even as Chronicles (q.v.) has passed through the hands of one who was keenly interested in the Temple service, so the other historical books have been shaped not only by the late priestly writers (symbolized in literary criticism by P), but also by rather earlier writers, also of priestly sympathies, but of "southern" or half-Edomite affinity. This is independently suggested by the contents and vicissitudes of the purely ecclesiastical traditions.[46]