It must be remarked that throughout the whole of this narrative, the details of which are as interesting as they are significant, there is on the part of the writer a complete recognition of the claims put forth by Balaam and so amply acknowledged and appreciated by Balak. Balaam was a famous sorcerer, and one, moreover, who knew and could launch the mystic Word of Power with deadly effect. Among the early Arabs as among the Israelites the magic spell, the Word of Blessing or the Curse, played a prominent part. In war, the poet, by cursing the enemy in rhythmic runes, rendered services not inferior to the heroism of the warrior himself. So the Jews of Medina used to bring into their synagogues images of their hated enemy Malik b. al-Aglam; and at these effigies they hurled maledictions each time they met. The reality of Balaam’s power is clearly the key-note of the Biblical account. Else why should his services be transferred to the cause of Israel? Balak’s greeting to the seer is no empty compliment but vitally true: “I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.” Not impertinent is the bitter denunciation in the song of Deborah, Judges v. 23, “Curse ye me Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord against the mighty!” (A.V.) Belief in the potency of the uttered word has existed at all times and in all places, and yet continues to exist everywhere to-day. Although Balaam prophesied it must be borne in mind that he was not a prophet in the Scriptural sense of the term; he was a soothsayer, a wizard; the Vulgate has _hariolus_,[4] which is derived from the Sanskrit _hira_, entrails, and equivalent to _haruspex_. This term originally denoted an Etruscan diviner who foretold future events by an inspection of the entrails of sacrificial victims. It was from the Etruscans that this practice was introduced to the Romans. It is probable that Balaam employed the seven bullocks and rams in this way, the technical _extispicium_, a method of inquiry and forecasting which seems to have been almost universal, although the exact manner in which the omens were read differed among the several peoples and at various times. It persisted, none the less, until very late, and indeed it is resorted to, so it has been said, by certain occultists even at the present day. It is known to have been practised by Catherine de’ Medici, and it is closely connected with the dark Voodoo worship of Jamaica and Hayti. S. Thomas, it is true, has spoken of Balaam as a prophet, but the holy doctor hastens to add “a prophet of the devil.” The learned Cornelius à Lapide, glossing upon Numbers xxii and xxiii writes: “It is clear that Balaam was a prophet, not of God, but of the Devil.... He was a magician, and he sought for a conference with his demon to take counsel with him.”[5] He is of opinion that the seven altars were erected in honour of the