The substitution of B for M is so common (as in Tibneh for Timnah), that the name “’Atâb” may very properly represent the Hebrew Etam (or “eagle’s nest”); and there are other indications of the identity of the site. It is pre-eminently a “rock”--a knoll of hard limestone, without a handful of arable soil, standing, above deep ravines, by three small springs. The place is also one which has long been a hiding-place, and the requirements of the Bible story are met in a remarkable way; for the word rendered “top of the Rock Etam” is in reality “cleft” or “chasm;” and such a chasm exists here--a long, narrow cavern, such as Samson might well have “gone down” into, and which bears the suggestive name Hasûta, meaning “refuge” in Hebrew, but having in modern Arabic no signification at all. This remarkable “cave of refuge” is two hundred and fifty feet long, eighteen feet wide, and five to eight feet high; its south-west end is under the centre of the modern village; its north-east extremity, where is a rock shaft, ten feet deep, leading down from the surface of the hill, is within sixty yards of the principal spring. The identification thus proposed for the Rock Etam is, I believe, quite a new one; and it cannot, I think, fail to be considered satisfactory, if we consider the modern name, the position, and the existence of this remarkable chasm. Ramath Lehi, where the Philistines assembled when searching for Samson (Judg. xv. 9, 10), is naturally to be sought in the vicinity of Zoreah--Samson’s home, and of the Rock Etam where he took refuge. A little way north-west of Zoreah, seven miles from Beit ’Atâb, is a low hill, on the slope of which are springs called ’Ayûn Abu Mehârib, or the “fountains of the place of battles.” Close by is a little Moslem chapel, dedicated to Sheikh Nedhîr, or “the Nazarite chief;” and, higher up, a ruin with the extraordinary title Ism Allah--“the name of God.” The Nazarite chief is probably Samson, whose memory is so well preserved in this small district, and the place is perhaps connected with a tradition of one of his exploits. The Ism Allah is possibly a corruption of Esm’a Allah--“God heard”--in which case the incident intended might be the battle of Ramath Lehi. Finally, we were informed by a native of the place that the springs were sometimes called ’Ayûn Kâra, in which name we should recognise easily the En Hak-Kore, or “fountain of the crier.” (Judg. xv. 19.) To say that this spot certainly represents Ramath Lehi--“the hill of the jaw-bone”--would be too bold. It seems, however, clear that a tradition, of one of Samson’s exploits lingers here; the position is appropriate for the scene of the slaughter with the jaw-bone, and we have not succeeded in finding any other likely site. Next in interest to the scenery of Samson’s life comes the site of Bether, the scene of the final overthrow of the Jewish power in Palestine by the Romans.