For according to the witness of the very documents themselves this conception of the early history must be set aside as not quite correct. The history in Genesis is conscious that some new start began with Abraham: he abandoned idolatry. Still more clearly is it seen that with Moses another epoch began, for according to one document, the very name of Jehovah was unknown before its revelation to Moses (Exod. vi. 2, 3). We are, therefore, faced with the necessity of enquiring how much of the stories of the Patriarchs can be called history in any true sense. The reasons for and against their historical value may be summarised: _Against_: (1) The stories must have been composed long after the events took place. (2) Tribal movements and personal incidents seem to have been confused. (3) The endeavour to explain the origin of personal and geographical names is often merely popular, and etymologically incorrect. (Compare with this the common errors of our own day; for instance, the explanation of the name of Liverpool from a supposed bird called the liver, now known to be entirely mythical.) (4) While the contemporary history of this period is now quite an enlightened field, and the life, character, and customs of the inhabitants of Palestine in this age of the Patriarchs comparatively well known, we look in vain for any mention of these persons themselves. _For_:(1) The narratives of the Patriarchs are admitted by critics to have been taken from at least two documents of separate origin and of different dates. This should double the weight of the evidence. (2) The simplicity of the narratives in many places looks like a relation of fact. (But over against this must be placed the genius for relating a story of pure fiction which is so peculiar a distinction of the Semites. Some of the narratives are quite artificial; as the story of Isaac's lie to shield his wife, which follows a similar story related of Abraham.) (3) We might appeal to the memory of the Bedawin reciters, who can repeat almost incredibly long portions of the Koran. The most likely solution of this conflicting evidence would seem to be that in the history of the Patriarchs we have a modicum of historical foundation which has been worked up into popular and idealised legends. If the stories of the three Patriarchs be carefully studied, it will be noticed that while the stories of Jacob are matter of fact, and do outline a conceivable character, the stories of Isaac produce only a nebulous character impression, while Abraham stands forth as a character which has been idealised. This would be an accountable psychological process: in the case of Jacob a good deal of detail is remembered, Isaac is almost forgotten, while in the case of Abraham, only the name and a few incidents are known, which serve to form the framework of a religious lesson.