troops to spare for a funeral procession through the eastern desert.

The Chronicler, however, has preserved a notice which seems to show that
a connection was still kept up between Southern Canaan and the Hebrew
settlers in Goshen, even after Jacob's death, perhaps while he was yet
living. We are told that certain of the sons of Ephraim were slain by
the men of Gath, whose cattle they had attempted to steal, and that
their father, after mourning many days, comforted himself with the birth
of other sons (1 Chron. vii. 21-26). The notice, moreover, does not
stand alone. Thothmes III., the great conqueror of the eighteenth
Egyptian dynasty, states that two of the places captured by him in
Palestine were Jacob-el and Joseph-el. It is tempting to see in the two
names reminiscences of the Hebrew patriarch and his son. If so, the name
of Joseph would have been impressed upon a locality in Canaan more than
two centuries before the Exodus. The geographical lists of Thothmes III.
and the fragments of early history preserved by the Chronicler would
thus support and complete one another. The Egyptian cavalry who
accompanied the mummy of Jacob to its resting-place at Machpelah, would
not be the only evidence of the authority claimed by Joseph and his
master in the land of Canaan; Joseph himself would have left his name
there, and his grand-children would have fought against "the men of
Gath."

But these are speculations which may, or may not, be confirmed by
archaeological discovery. For the Book of Genesis Canaan disappears from
sight with the death of Jacob. Henceforward it is upon Egypt and the
nomad settlers in Goshen that the attention of the Pentateuch is fixed,
until the time comes when the age of the patriarchs is superseded by
that of the legislator, and Moses, the adopted son of the Egyptian
princess, leads his people back to Canaan. Joseph had been carried by