The story of the pitchers and torches is pronounced by modern criticism to be a myth, and has been compared with old Egyptian romances like that which described the capture of Joppa in the reign of Thothmes III. by a stratagem similar to that which we read of in the story of Ali Baba and the Forty Thieves. But from the point of view of history alone there is no reason for discrediting the narrative. Bedâwin superstition would fully account for the panic and flight if the camp believed that the spirits of the night had attacked them. Indeed similar panics have been known to arise not only among the Bedâwin of the wilderness, but even among disciplined English soldiers. Footnote 343: The names of the chiefs have been said to have been derived from the two places which local tradition associated with their deaths. But though ‘the rock of the Raven’ is a very possible geographical name in the East—there is indeed more than one ‘Raven’s Rock’ in modern Egypt—‘the winepress of the Wolf’ is quite the reverse. Animal names like raven and wolf, on the other hand, were frequently applied in ancient Arabia to individuals and tribes (see W. Robertson Smith in the _Journal of Philology_, ix. 17, 1880, pp. 79-88). Footnote 344: In the narrative the quarrel with Ephraim comes before the defeat of Zebah and Zalmunna, but Judg. vii. 25 shows that it is misplaced. Certain critics have maintained that two different versions of the same story lie before us, and that the Oreb and Zeeb of the one version are the Zebah and Zalmunna of the other. This, however, is to exhibit a curious ignorance of Bedâwin organisation and modes of warfare: there would have been more than one raiding band, and the different bands would have been under different shêkhs. Footnote 345: See above, p. 270. Of the cities mentioned in Judg. i. 27, Dor, as we learn from the Golénischeff papyrus, had been occupied by the Zakkal, the kinsfolk of the Philistines, and would not have become Israelitish until after the conquest of the latter people. (Cf. 1 Kings iv. 11.) Dor, however, properly belonged to Asher, and Josh. xvii. 11 expressly states that the Canaanitish cities afterwards possessed by Manasseh were originally included in the territories of Issachar and Asher. Issachar could not have lost them until after the time of Barak. Footnote 346: Even at Tyre, the title of the supreme Baal, Melek-qiryath (Melkarth), ‘the king of the city,’ shows that at the outset the state had been a theocracy. Footnote 347: See above, p. 306. The priestly character of Jerubbaal has been suppressed in the narrative in accordance with the feelings of a later time, when the priesthood was strictly confined to the tribe of Levi. But at an earlier date the anointed king was regarded as invested by Yahveh with priestly functions. Saul and Solomon offered sacrifice, and David’s sons acted as priests (2 Sam. viii. 18).