and xxiv. (cf. xxiv. 8, 9, xxiii. 22, 24).

There is not a trace of P in the Balaam story. All the romantic and
religious, as opposed to the legal and theological interest of the
book, is confined to the prophetic section (JE); and it greatly to
be regretted that more of it has not been preserved. The structure
of the book plainly shows that it has been displaced in the
interests of P, and from the express reference to the "ten times"
that Israel tempted Jehovah, xiv. 22, we may safely infer that much
has been lost. But what has been preserved is of great religious,
and some historical value. Of course, it is not history in the
ordinary sense: a period of thirty-eight years is covered in less
than ten chapters (x. II-xix.). But much of the material, at least
in the prophetic history JE, rests on a tradition which may well
have preserved some of the historical facts, especially as they were
often embalmed in poetry.

The book of Numbers throws some light on the importance of ancient
poetry as a historical source. It cites a difficult fragment and
refers it to the book of the wars of Jehovah, xxi. 14, it confirms
the victory over Sihon by a quotation from a war-ballad which is
referred to a guild of singers, xxi. 27, it quotes the ancient words
with which the warriors broke up their camp and returned to it
again, x. 35, 36, and it relieves its wild war-scenes by the lovely
Song of the Well, xxi. 17, 18. Probably other episodes in the books
of Numbers, Joshua and Judges (e.g. ch. v.) ultimately rest upon
this lost book of the wars of Jehovah. The fine poetry ascribed to
Balaam, which breathes the full consciousness of a high national
destiny, may belong to the time of the early monarchy, xxiv. 7,
perhaps to that of David, to whom xxiv. 17-19 seems to be a clear