History of the Jews, Vol. 1 (of 6)

The Levites were to remain poor and content themselves with the grants made to them by the owners of lands and herds, they being required to devote all their attention to the sanctuary and the divine law.

During Joshua's rule the camp of Gilgal, between the Jordan and Jericho, was the centre of divine worship and of the Levitical encampment; here also the tabernacle of the covenant had been erected, and sacrifices were offered up. But Gilgal could not permanently serve as the place for assembling the people, for it lay in an unproductive and unfrequented district. As soon as the affairs of the people were more consolidated, and after the Trans-Jordanic warriors had returned to their homes, another locality had to be selected for the sanctuary. As a matter of course, it was expedient that the sacred place should be situated within the confines of Ephraim. Joshua likewise had his seat amongst the Ephraimites, namely at Timnath-Serah, a town which that tribe had gratefully allotted to him.

Shiloh (Salem) was chosen as the spot for the establishment of the sanctuary. When the ark of the covenant arrived there, an altar was, as a matter of course, erected by its side. Here the public assemblies were held, if not by all the tribes, certainly by those of Ephraim, Manasseh and Benjamin. Phineas, the high priest of the house of Aaron, and the priests who succeeded him in office, took up their abode in Shiloh. It is highly probable that many of the Levites resided in that town whilst others were dispersed throughout the towns of the several tribes; but on the whole they led a wandering life.

Through the immigration of the Israelites, the land of Canaan not only received a new name, but assumed a different character. It became a "Holy Land," "the Heritage of God," and was regarded as favourable to the people's destination of leading a holy life.

Foreign countries, contrasted with Palestine, appeared to them to be profane, and utterly unadapted for perpetuating the devout worship of the One Spiritual God, or for enforcing the observance of His law. The Holy Land was imagined to be sensible of the pious or of the wicked conduct of its inhabitants. There were three iniquities which the land was supposed to spurn as the most heinous. These were murder, licentiousness, and idolatry. The conviction was general that on account of such misdeeds the land had cast out its former inhabitants, and that it would not retain the Israelites if they indulged in similar crimes. These ideas took deep root amongst the people of Israel, and they regarded Palestine as surpassing, in its precious qualities, every other country. It was, indeed, an undeniable fact that the Land of Israel (so it was named from the time when this people took possession of it) had striking distinctions, which were unequalled in any other portion of the globe. Within the small expanse of territory, one hundred and fifty miles by sixty, if the Trans-Jordanic region be included, contrasting peculiarities are crowded together, which give a marvellous character to that country. The perpetual snow-tops of Lebanon and Hermon in the north overlook the ranges of mountains and valleys far away to the sandy desert in the south, where scorching heat, like that of tropical Africa, burns up all vegetation. In close proximity to each other, trees of various kinds are found to thrive, which elsewhere are separated by great distances. Here is the slender palm tree, which shoots up only under a high temperature, and there grows the oak tree, which cannot endure such heat. If the heat of the south fires the blood, and fills man with violent passions, the wind sweeping over northern snow-fields, on the other hand, renders him calm, thoughtful, and deliberate.

On two sides Palestine is bordered by water. The Mediterranean Sea, extending along the western margin of the land, forms inlets for ships. Along the eastern boundary flows the Jordan, which takes its rise in the slopes of Mount Hermon, and runs in nearly a straight line from north to south. In the north the Jordan flows through the "Lake of the Harp" (Kinnereth, Genesareth, or Lake of Tiberias), and in the south this river is lost in the wonderful "Salt Sea." These two basins form likewise a strange contrast. The "Lake of the Harp" (also "Lake of Galilee") contains sweet water. In its depths fishes of various kinds disport themselves. On its fertile banks, the vine, the palm, the fig-tree, and other fruit-bearing trees are found to thrive. In the high temperature of this region, fruits arrive at their maturity a month earlier than on the mountain land. The Salt Sea or "The Sea of the Deep Basin" (arabah) produces a contrary effect, and has rightly been called the Dead Sea. In its waters no vertebrate animals can exist. The excessive quantities of salt, together with magnesia, and masses of asphalt contained in that sea, kill every living object. The atmosphere of this region is likewise impregnated with salt, and, as the adjacent land is covered with lime-pits, it forms a dreary desert. The oval-shaped border of the Dead Sea rises, in some parts, to a height of more than 1,300 feet above the water level, and being totally bare and barren, the entire district presents a most dismal aspect.

Between the water-line and the mountain walls there are, however, some oases in which the balsam shrub thrives, and which, in regard to fertility, are not inferior to any spot on earth. Being situated near the centre of the western seaboard, this strip of land is exceedingly fruitful. But luxuriant as the vegetation of this place is, it is even surpassed by that of the oasis on the south-east corner of the Dead Sea. Here stood at one time the town of Zoar, which was noted as the city of palm-trees (Tamarah). This locality likewise favoured in former ages the growth of the balsam shrub. At a distance of five miles to the north-east, near the town of Beth-Haran, the famous balm of Gilead was found; but by the side of the Dead Sea miasmatic salt-marshes extend for a length of several miles. The shores of this sea and also of the sea of Galilee send forth thermal springs impregnated with sulphur, and these serve to cure various maladies.

The essentially mountainous configuration of Palestine was of great benefit to the Israelites. Two long and imposing mountain ranges, separated by a deep valley, raise their heads in the north, like two snow-capped giants. One of them is Mount Lebanon, the tallest peak of which has a height of more than 10,000 feet, and is named Dhor el-Khedib. The other mountain is Hermon (the Anti-Lebanon), the highest point of which, the Sheikh, has an elevation of 9,300 feet. The Lebanon was never included in the land of Israel; it remained in the possession of the Phœnicians, the Aramæans, and the people who succeeded the latter. This mountain range was of practical utility to the Israelites, who derived from its celebrated cedar forests the material for their edifices. Besides this, its lofty and odoriferous crests formed a favourite theme in the imagery of the Hebrew poets. Mount Hermon, with its snow-covered head, touches the north side of the ancient territory of Israel. This mountain, if not hidden by intervening hills, forms a charming object of admiration even at a distance of a hundred miles.

The spurs of these two ranges were continued in the northern mountains of Israel (Mount Naphtali, subsequently named the mountains of Galilee), the highest peak of which rises to 4,000 feet. These heights have a gradual slope towards the great and fertile plain of Jezreel, which is only 500 feet above the level of the sea. Several mountain ranges intersect this plain and divide it into smaller plains. Mount Tabor (1,865 feet high) is not so much distinguished for its height as for its cupola shape. Mount Moreh (1,830 feet), now called Ed-Duhy, seems to lean against Mount Tabor. Not far from there, somewhat towards the east, run the hill-tops of Gilboa (2,000 feet). On the west side of the great plain lies the extensive tree-crested range of Carmel, which forms a wall close to the sea. The great plain of Jezreel has the shape of an irregular triangle, with a length of twenty miles from north to south, and a breadth of from six to fifteen miles from east to west, having the mountain border of Carmel on the one side and that of Gilboa on the other. This plain divides the land into two unequal parts. The northern half, which is the smaller, received at a later time the name of Galilee. On the south of this plain, the ground gradually rises, and, at one point, attains an elevation of 2,000 feet. This district was called Mount Ephraim. From Jerusalem, southwards to Hebron, the land again ascends to a height of 3,000 feet, forming the land of Judah. Here there is a gradual descent, and at the old frontier town of Beersheba the level does not rise above 700 feet. At this point begins the table-land of Mount Paran. This district was not included in the actual territory of Israel. Both Mount Ephraim and Mount Judah have a slope from east to west. Between the mountain-side and the Mediterranean Sea, from north to south, that is, from Carmel to the southern steppe, extends a plain of increasing breadth, which is called "the Plain of Sharon," or the "low country" (shefelah). In the east the mountain declines towards the Jordan. Some peaks of this mountain acquired a special significance. Such were the two hills by the side of Shechem, Gerizim, "the mountain of the blessing" (2,650 feet), and Ebal, "the mountain of the curse" (2,700 feet); Bethel, in the east (2,400 feet); Mizpeh, some hours' journey from the subsequent capital; Mount Zion (2,610 feet); and the Mount of Olives (2,700 feet). This peculiar and greatly varied configuration of the land had its effect not only upon the productions of the soil, but also upon the character of the people. From north to south, Palestine is divided into three belts. The broad mountainous tract occupies the centre; the low land (shefelah) extends from the west to the sea, and the meadows (kikkar, araboth) from the east to the Jordan. In the lowland the climate is mild; in the mountains, it is severe during the rainy season, but temperate in the summer. In the district of the Jordan the heat continues during the greater part of the year.

With the exception of the Jordan, the land has no rivers which retain their waters throughout the year; but even this river, owing to its precipitous course, is not navigable. The Jordan rises from three sources in the slopes of Hermon. At first it runs sluggishly, and before entering the Lake of Merom it divides into small streams. On emerging from the lake, its waters are united in a narrow basalt bed, and flow into the Lake of Galilee. On issuing thence, the Jordan widens, rushes over rocks, and, after forming many rapids in its swift course, empties itself and disappears in the Dead Sea. During spring-time, when the melting snow of Hermon swells the waters, this river fertilises the adjoining low-lying plains, especially those on its eastern bank.

The other streams, including the Jarmuk and Jabbok, become dry in the hot summer season. Such winter streams (nechalim), nevertheless, enhance the productiveness of the district through which they flow, and the cultivated lands are situated on the banks of these intermittent streams. The fertility of the soil is also favoured by the small springs which flow down the hills without being collected into rivulets. The districts devoid of springs are supplied with drinking-water by the rain, which is gathered in cisterns excavated in the rocks.

The greater portion of Palestine is blessed with an abundant yield of produce. This is due to the nature of the soil, and to the copious drainage from the highlands of Lebanon, Hermon (Anti-Lebanon), with their spurs, as well as to the rain which falls twice a year. The land flowed "with milk and honey," and has retained this characteristic even to the present day, wherever the industry of man is active. It is decidedly a beautiful land "of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of the oil-olive, and of honey; a land wherein thou shalt eat bread without scarceness, thou shalt not want anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass."7 The plains are especially fruitful, and yield to the laborious cultivator two crops a year. But also the land lying to the north of the plain of Jezreel is by no means sterile. In olden times it had such an abundance of olive trees as to give rise to the saying that the husbandman "dips his foot in oil."

The central district to the south of the great plain, which belonged to Ephraim and Manasseh, rewarded its toilers with rich harvests. On all sides springs gush forth from the rocky fissures; and as their waters gather together, they attain sufficient force to drive the mills, besides supplying the soil with ample moisture. The land of the sons of Joseph was blessed,

"With the fruit of the heavens above,And of the deep that coucheth beneath;And with precious fruit brought forth by the sun,And with the precious things put forth by the moon."8

The hill-sides were adorned with blooming gardens, and with vineyards exuberantly laden with grapes. The mountains, overshadowed by forests of terebinths, oaks and yew trees, favoured the fertility of the valleys.

In favourable situations the palm-tree produced a superabundance of sweet fruit, the juicy contents of which sometimes even trickled to the ground. There was less fruitfulness in the southern tracts, owing to the numerous chalk hills and the small number of valleys. But even here good pastures were found for the herds. Below Hebron the extreme south, with its barren rocks and strips of sand, presents a dreary aspect. The burning wind, in its passage over the desert, dries the atmosphere, and impoverishes the soil. This district was therefore rightly termed Negeb, "the arid land." A few oases, which are found here and there, owed their verdure to the presence of water, which counteracted the effect of the scorching heat. In such humid places the vegetation became exceedingly luxuriant under the care of diligent cultivators. To the idler this land yielded no produce.

The climate was made salubrious by the sea breezes and the free currents of mountain air, the inhabitants being, therefore, of a sturdy frame. Here were no miasmatic swamps to poison the atmosphere. Diseases and the ravages of plagues are to this day of rare occurrence, and only caused by infections imported from elsewhere. Compared with the vast dominions of the ancient world, Palestine is extremely small. From some lofty central points one can, at the same time, survey the eastern and the western frontiers, the waves of the Mediterranean and the surface of the Dead Sea, together with the Jordan, and the opposite mountains of Gilead. A view from Mount Hermon is still more commanding, and presents beautiful and extremely diversified landscapes. Throughout the greater part of the year the air is so exceedingly pure and transparent as to afford a delusive conception of the distance between the eye and the surrounding scenery. Even remote objects appear to be placed within close proximity.

Sensitive hearts and reflecting minds may well be said to perceive "the finger of God" in this region, where "Tabor and Hermon praise His name." Lofty peaks and undulating crests of mountains are seen in alternation with verdant plains, and their images are reflected upon the glittering surface of many waters. These towering heights, far from overburdening and depressing the mind, draw it away from the din of the noisy world, and call forth cheering and elevating emotions.

If the beholder be endowed with the slightest spark of poetic sentiment, it is brought into life and action by the attractive sight of this panorama. From the varied charms of scenic beauty the most gifted men of this land drew their inspiration for their pensive poetry. Neither the Greeks nor the Romans had a conception of this species of poesy, which has its root in a deep consciousness of the greatness of the Creator. Nations of a later epoch became adepts in this poetry only by being the disciples of Israel. Whilst the eye surveyed, from a prominent standpoint, the objects encircled by an extensive horizon, the soul was impressed with the sublime idea of infinitude – an idea which, without such aid, could only be indirectly and artificially conveyed to the intellectual faculties. Single-hearted and single-minded men, in the midst of such surroundings, became imbued with a perception of the grandeur and infinity of the Godhead, whose guiding power the people of Israel acknowledged in the early stages of their history. They recognised the existence of the same power in the ceaseless agitation of the apparently boundless ocean; in the periodical return and withdrawal of fertilising showers; in the dew which descended from the heights into the valleys; in the daily wonders of nature hidden from human sight where the horizon is narrow, but inviting admiration and devotion where the range of view is wide and open.

"He that formeth the mountains and createth the winds,He who turneth the morning into darkness,Who treadeth upon the high places of the earth,The Lord, the God of hosts is his name."9

At a later period the religious conviction gained ground that God's omnipotence is equally manifested in ordaining the events of history as in regulating the succession of physical phenomena; that the same God who ordained the unchanging laws of nature, reveals himself in the rise and fall of nations. This conviction is a specific product of the Israelitish mind. Historical vicissitudes and natural surroundings conspired to sharpen its faculties for everything extraordinary and marvellous within the sphere of existing things.

The land of Gilead had the same characteristics that appertained to the region on the other side of the Jordan. This district, originally owned by the Amorites, and by the kings of Sihon and Og, was now held by the sons of Reuben and Gad. From the summits of this territory also immense tracts of land were visible at a single view; but nothing beyond a mere blue streak could be seen of the distant ocean. This side of the Jordan was, therefore, less than the opposite side, endowed with poetic suggestiveness. The land of Gilead gave birth to no poet, it was the home of only one prophet, and his disposition was marked by a fierceness which accorded well with the rude and rough character of the territory in which he was born. The Jordan formed both a geographical and an intellectual landmark.

At the time of Israel's conquests, Canaan was dotted with cities and fortified places, in which the invaders found some rudiments of civic culture. Gilead, on the other hand, contained but few towns, and these lay far apart from each other.

The territories to the west of the Jordan had only partially been subjected and allotted. Large and important tracts of land were still in possession of the original inhabitants, but it can no longer be determined whether it was through the remissness of Joshua that the land of Canaan was not completely conquered. In his advanced years, Joshua did not display such vigour of action as was shown by his teacher, Moses. Gradually he appears to have lost the energy that is necessary in a commander. His followers of the tribes of Ephraim and Manasseh had already obtained the most productive part of the land; they were now resting on their laurels, and damped the warlike impetus of their brethren. The excitements of the early warfare having subsided, each of the tribes, or groups of tribes was concerned only with its individual affairs. This isolation prevented the several tribes from rounding off their territories by conquests from the original inhabitants of Canaan.

The Canaanites had, even before the invasion by the Israelites, been in possession of sacrificial altars and places for pilgrimage, with which myths calculated to satisfy the uncultured mind were connected. The high mountains, bordered by pleasant valleys, had been invested with sacred attributes. Mount Carmel had long been looked upon as a holy spot, whence the heathen priests announced their oracles. Mount Tabor was likewise regarded as holy. At the foot of Hermon, in a fine fertile valley, there stood a sanctuary dedicated to Baal Gad or Baal Hermon. After the conquest, these shrines were probably, in the first instance, visited only by the strangers who had cast their lot with the Israelites; but their example was soon followed by the ignorant portion of their Hebrew companions. In the interior of the country, where the people could not discriminate between paganism and the divine law of Israel, and still remembered the Egyptian superstitions, they were prone to join in the sacrificial rites of the pagan idolaters. The north, beyond Mount Tabor, likewise contained groups of the Canaanite population. The Danites, whose neglected treatment has already been noticed, were stationed in the centre of the Amorites. Their tenure of land was insignificant in extent. The tribes of Judah and Simeon were completely cut off from the other tribes. They were placed among pagans, whose occupations were divided between those of the shepherd and the freebooter. The Jebusites formed a barrier between the two southern tribes and their northern brethren. This division between the tribes was only removed after the conquest of Jebus (the city subsequently named Jerusalem). If Joshua in his declining years beheld with satisfaction the realisation of the Patriarchal promises, this satisfaction was not without its alloy. As in the lives of individuals, so in the lives of nations, the practical turn of events is liable to disappoint all anticipations. It is true the land of Canaan now belonged to the Israelites; but their conquests were of a precarious nature, and might again be wrested from them by a combined attack on the part of the dispossessed natives. The closing days of Joshua's life were therefore troubled by the consideration of this dangerous contingency, and by the fact that he had no successor whom the several tribes, especially the tribe of Ephraim, might be willing to follow. His death left the people in a state of utter bereavement, but, it seems, it failed even to understand the gravity of the national loss. No such grief took hold of them as was evinced at the death of their first leader. Yet there remained one ideal which Joshua bequeathed to the people, the prospect and the expectation that at some future time the entire land would become their undivided property. Hopes, to which a people clings persistently, carry within themselves the chances of fulfilment. Severe trials continued, however, to await them before the ideal of an undivided possession of Canaan could be fully realised.

CHAPTER III.

NEIGHBOURING NATIONS

The Phœnicians, Aramæans, Philistines, Idumæans – Their Customs and Mythology – The Moabites and Ammonites – Intercourse of the Israelites with their Neighbours and Adoption of their Manners – Disintegration of the Tribes – Consequent Weakness – Temporary Deliverers.

The sons of Israel, who had been severely tried in Egypt, seemed destined to undergo trials still more severe. Their new scene of activity was surrounded by various nations, and they could have escaped the influences of their surroundings only by either destroying the homes of the bordering populations, or by being proof against the strongest temptations. The neighbouring Phœnicians, Canaanites, Aramæans, Philistines, Idumæans, Moabites, Ammonites, Amalekites, Arabs and half-castes of Arabs, had their own peculiar customs, manners, and religious observances. The tribes came into more or less close contact with their neighbours, and were soon dominated by the same law of attraction and assimilation that is felt even in more cultured spheres. Hence arose the strange phenomenon, during a prolonged period of Israel's history, of a nation's forfeiting every species of self-dependence, regaining it, again relapsing, and thus passing from change to change.

But these changes eventually gave shape and tenacity to the character of the people. In the interim, however, Israel became intimately united with the Phœnicians; the northern tribes of Asher, Zebulon and Issachar stood in especially close connection with them. This people had already, particularly in Sidon, attained a high degree of culture, when the Israelites entered Canaan. But, from an ethical and a religious point of view, they were as backward as the most uncultured races of men, with the exception, perhaps, of the Egyptians, than whom they were on a higher level.