Shechem, Bethel, Beersheba, figure in Genesis as
instituted by the patriarchs; other equally important holy
sites, not so. The reason for the distinction can only lie in a
consciousness of the more recent origin of the latter; those of
the one class had been found by the people when they came, those
of the other category they had themselves established. For of
course, if the Hebrews did not hesitate to appropriate to
themselves the old holy places of the country, neither did they
feel any difficulty in instituting new ones. In Gilgal and
Shiloh, in the fixed camps where, in the first instance, they had
found a permanent foothold in Palestine proper, there forthwith
arose important centres of worship; so likewise in other places of
political importance, even in such as only temporarily come into
prominence, as Ophrah, Ramah, and Nob near Gibeah. And, apart from
the greater cities with their more or less regular religious
service, it is perfectly permissible to erect an altar extempore,
and offer sacrifice wherever an occasion presents itself. When,
after the battle of Michmash, the people, tired and hungry, fell
upon the cattle they had taken, and began to devour the flesh with
the blood (that is, without pouring out the blood on the altar),
Saul caused a great stone to be erected, and ordered that every
man should slaughter his ox or his sheep there.
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