would be about as far from Sinai as the mouth of Wady Hibran, which last is, after all, only twenty miles, fol- lowing the windings of the valleys. The great objec- tion to the access by way of the Debbet er-Ramleh is that although this (as the name signifies) is in the main a sandy plain, yet there are not wanting springs at va- rious points along its course — one especially, Ain el-Ak- dar (i. e. " the green"), being situated just at its junction with Wady es-Sheik (Robinson, Bib. Res. i, 125). By the way of the plain el-Kaa and Wady Hibran, on the ■ contrary, there is total drought, so that the Israelites, as the narrative requires, would have exhausted the stock brought probably from Elim, without having been mean- while in a region where their scouts could have procured water within any reaching distance. For the same rea- son, the most natural route of all— by way of Wady Fei- ran— must be suspected, which, as already said, is the best watered and most fertile of all in that vicinity {ibid, i, 126). There is still another route from the Red Sea at Ras Abu-Zenimah (where the Israelites evident- ly encamped) to Sinai — namely, by way of Sarabet el- Khadlm. This, although not so smooth as by wadies Feiran and es-Sheik, is nevertheless quite practicable, and is often taken by modern travellers. This route is advocated by Knobel, Keil, Cook (in his Speaker's Com- mentary'), and others, who find the Desert of Sin in Deb- bet er-Ramleh, Dophkah in Wady Tib, and perhaps Alush in Wady el-Esh. The water supply on this route is good, but the presence of a military force of Egyp- tians at the mines in Sarabet el-Khadim is a grave ob- jection to its having been followed by the Israelites. There are two traditionary spots fixed upon as the scene of Moses' smiting of the rock, and hence called Hajr Musa, or " Moses's Rock." One is pointed out by the Arabs in Wady Feiran, and the other by the monks in Wady Lejah. The former is too distant and the latter too near for the Biblical account. See Meribah. If the Israelites approached Sinai by way of Wady Hibran, we should look for Rephidim at the entrance of that valley from the plain along the Red Sea, as suggested under the article Exode ; but if they reached Mount Sinai by way of Wady Feiran, as most writers suppose, or by way of Sarabet el-Khadim, then we must prob- ably look for Rephidim somewhere near the entrance from Wady es-Sheik to the plain er-Rahah, perhaps at the pass of el-Watiyeh, indicated above by Robinson. This defile was visited and described by Burckhardt {Sy?-ia, etc., p. 488) as at about five hours' distance from where it issues from the plain er-Rahah, narrowing be- tween abrupt cliffs of blackened granite to about forty feet in width. Here is also the traditional " seat of Moses." Within the pass the valley expands, affording ample space for a large camp. The nearest water is in Wady Sheb, two miles distant to the south-west (Por- ter, Hand -book, p. 05). See Ridgaway, The Lord's Land, p. 57 sq. The arguments in favor of the location of Rephidim at el-Watiyeh are forcibly presented by Mr. Holland in Jerusalem Recovered, p. 420 sq. See Sinai.
Reposoir. 1. A receptacle for the tabernacle in the procession of Corpus Christi. 2. A chapel and shel- ter for travellers on the wayside, common in Italy : one of the 13th century is near Fismes. A pilgrim's chapel remains on Lansdown, near Bath.
Repousse, a French artistic term signifying ham- mered work.
Representation. The theological use of this word by English writers of the lGth and 17th centuries was, in the strict sense of its Latin original, that of "presenting over again" in reality; the subordinate idea of "portrayal" as in a picture, being little, if at all, in use by them. Thus when bishop Pearson writes, "by virtue of his death, perpetually represented to his Father, 'he destroyeth him that hath the power of death,' " the word refers to our Lord's continual plead- ing of the sacrifice once offered. It is of importance to
REPRESENTATION
1046
REQUIEM
remember this use of the term "representation.*' as it is not [infrequently used with reference to the eu- charistic sacrifice; and by losing sight <>f the sense in
which the word was undersl 1 by former writers.
modem readers have understood "representation'' to mean a dramatic or pictorial imitation rather than a real and actual making present, and offering over again, of thai which is present by virtue of the once only of- fered sacrifice. Blunt, Diet, of Theology, a. v.
Representation, Lay. See Lav Representa- tion.
Representers, or Marrow Men. See M ubrow
COS l l:<>\ ERST.
Reproach (usually "--. oimSog), the act of find- ing fault in opprobrious terms, or attempting to expose to infamy and disgrace. In whatever cause we engage, however disinterested our motives, however laudable our designs, reproach is what, we must expect. But it becomes us not to retaliate, but to bear u patiently; and so to live that every charge brought against us be groundless. If we be reproached tor righteousness' sake, we have no reason to be ashamed, nor to be afraid. All good men have thus suffered, Jesus Christ himself especially. We have the greatest promises of support. Besides, it has a tendency to humble us, detach us from the world, and excite in us a desire for that state of blessedness where all reproach shall be done awav. — Buck, Theol. Diet. s. v.