The Philistines were thus aliens on the soil of Canaan. Their Hebrew neighbours stigmatised them as the ‘uncircumcised,’ and in the Septuagint they are called the Allophyli or ‘Foreigners.’ But they mixed in time with the Avim whom they had displaced.[305] The Amoritish Anakim survived at Gaza, Gath, and Ashdod (Josh. xi. 22), and Goliath of Gath was reputed one of their descendants. The Philistines borrowed, moreover, numerous words from the Semitic vocabulary, if indeed they did not adopt ‘the language of Canaan’ altogether. Their five ‘lords’ took the Semitic title of _seren_, and the supreme god of Gaza was called by the Semitic name of Marna or ‘Lord.’ Dagon, whose temple stood at Gaza, was a Babylonian god whose name and worship had been brought to the West in early days.[306] The Israelites soon found that the Philistines were dangerous neighbours. From their five strongholds in the south they issued forth to plunder and destroy. Judah and Simeon were the first to suffer, while such parts of the heritage assigned to Dan as had not been annexed to Ephraim or Benjamin passed into Philistine hands.[307] But the central and northern tribes did not escape. We learn from an unpublished Egyptian papyrus in the possession of M. Golénischeff that Dor, a little to the south of Mount Carmel, had been occupied by the Zakkal, the kinsmen of the Philistines, so that the whole coast from Gaza to Carmel may be said to have become Philistine. From hence their raiding parties penetrated into the interior, and depopulated the villages of Ephraim and Manasseh, of Zebulon and of Naphtali. Such at least is the conclusion to be drawn from a comparison of the Song of Deborah with the statement that the Shamgar ben Anath, Shamgar the son of Anath, ‘delivered Israel,’ by slaying six hundred Philistines with an ox-goad. Shamgar, as we gather from the Song, lived but a short while before Deborah herself, and it was in his days, we further read, that the Israelitish peasantry were almost exterminated by their enemies. The Philistine invasion in the time of Samuel was but a repetition of earlier raids. The name of Shamgar testifies to the survival of Babylonian influence in Canaan. It is the Babylonian Sumgir, while Anath is the Babylonian goddess Anat, the consort of Anu, the god of the sky. In one of the Tel el-Amarna tablets two Syrians are referred to, who bear the names of Ben-Ana and Anat.[308] Does this survival of Babylonian names imply a survival also of the Babylonian script and language? At all events the worship of Babylonian deities still survived, and an Israelite and a ‘judge’ was named after one of them. Deborah couples with Shamgar the otherwise unknown Jael. The reading is possibly corrupt, another name having been assimilated to that of the wife of the Kenite. But it is also possible that it is due to a marginal gloss which has crept into the text.